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1
Zacharias and John
كۤهیعۤصۤ ١
Kaf Ha Ya 'Ayn Sa
Kaf-Ha-Ya-Ain-Sad.
Kaf- Ha-Ya-'Ain-Sad
KAF HA YA 'AIN SAD
Kaf, Ha, Ya, ‘Ain, Sad.
Kaf Ha Ya ´Ayn Sad
Kaf, Ha, Ya, ‘Ayn, á¹¢ad
Kaf. Ha. Ya. ‘Ayn. Sad
Kaf Ha Ya `Ain Sad - Allah is sufficient for all, and He is the True Guide, Bestower of mercy and security and blessings, the All-Knowing, the Supermost, Truthful
Kaf Ha Ya Ain Sa
K.H.Y.A.S. (Kaf. Ha. Ya. Ain. Sud.)
KHYA
Kaaf, Haa, Yaa, Ayn, Saud
Kāf, Hā Yā, ‘Ain, Sād.
K. H. Y.'H. Z
Kaf-Ha-Ya-A’in-Sad. (* Alphabets of the Arabic language - Allah and to whomever He reveals know their precise meanings.
Kaaf. Ha. Ya. 'Ain. Sad.
C.H.Y.A.S
KAF HA YA AIN SAD
KaafHaYa'aeenSaad
KAF. HA. YA. AIN. SAD
K. H. Y. ’A. S
K[f H[ Y[ <A @[d.
Kaf. Ha. Ya. ‘Ayn. Saad.
Kaf Ha' Ya' ‘Ayn Suad
Kaf. Ha´. Ya´. Ayn. Sad
Sufficient, Guide, Blessed, Knowing, Truthful God
Kaaf Haa Yaa Aiin Saad.
About such initials at the beginning of certain Chapters, please see study note : (Manzil I)
Kaf, Ha, Ya, ‘Ayn, Sad. (Only Allah and the Messenger [blessings and peace be upon him] know the real meaning.
K.H'.Y.A'.S'
KH'YA'S'
K H Y EN S/C
Kaf. Ha. Ya. `Ayn. Sad
Kaf, Ha, Ya, Ayn, Sad (These are the names of letters of the Arabic alphabet and only Allah knows their meaning here)
Kaf. Ha. Ya. A'in. Sad
Kaf. Ha. Ya. Ain. Sad
Kaf, Ha Ya, 'Ain, Sa
Kaf. Ha. Ya. A'in. Saad.
Kaaf, Ya, Ain, Saad
‘Kãf-’Ha-’Ya-’Aĩn- Ṣãd.
K. (Kaf), H. (Haa), Y. (Ya), Ain, S. (sad), and what these introductory represent and what they stand for as a natural symbol of adoration
Kaf Ha Ya Ain Sad.</i
Kãf-Ha-Ya-’Aĩn- Ṣãd.
Kaf, Ha, Ya, ´Ayn, Sad.
KĀF hā‘ yā‘ ‘ain şā
K. H. Y. `A. S. (Kaaf Haa Yaa `Ayn Saad)
Kaf Ha Ya 'Ayn Sad.
Kaf Ha Ya ‘Ayn Sad.
Kaf, Ha, Ya, Ayn, Saad.
Kaf'k',Ha'h',Ya'y','Ain ''A',Sad's'
KÄf. HÄ. YÄ. `Ayn. ÅžÄd.
K.H.Y.'A.S. Kareem the Honored, Hadi the Guide, Yamen the Bounteous, Aleem the Knower, Sadiq the Truthful
Kaf Ha Ya Ain Suad
Kaf Ha Ya 'Ain Sad
Kaf. Ha. Ya. ?Ayn. ?ad
Kaf Ha Ya A’in Sad
Kaf. Ha. Ya. Ayn. Saad.
Kaf, Ha, Ya, Ayn, Saad
Kaf, Ha, Ya, 'Ayn, Sad
Kaf.Ha.Ya.'Ayn.Sad.
Kaf. Ha. Ya. 'Ain. Sad
Kaf. Ha. Ya. 'Ain. Sad
ذِكۡرُ رَحۡمَتِ رَبِّكَ عَبۡدَهُۥ زَكَرِیَّاۤ ٢
This is an account of your Lord’s grace towards His servant, Zachariah
(This is) a mention of the Mercy of your Lord to His servant Zachariah,
Mention of the mercy of thy Lord to His bondman Zakariyya
Commemorate the beneficence of your Lord on Zachariah, His devotee
Remember (dhikr) the grace of your Rabb to His servant Zechariah.
Remembering your Lord´s mercy to His slave Zakariyya,
[This is] an account of your Lord’s mercy on His servant, Zechariah
A mention of your Lord’s mercy to His servant Zachariah
(This is) an account of the mercy of your Lord (shown) to His servant Zachariah
The mention of thy Lord's mercy unto His servant Zachariah
(This is) a mention of your Lord’s mercy to His servant Zachariah.
Here is how your Lord showered his mercy upon his servant Zechariah
This is a recital of the mercy of your Lord to His servant Zechariah
A reminder of yoursg Lord's mercy towards His servant Zechariah,
The mention of thy Lord's mercy to His servant Zachariah
This is the remembrance of the mercy of your Lord upon His bondman Zakaria
Mercy of your Lord remembering His slave Zachariah.
A commemoration of the mercy of thy Lord towards his servant Zacharias when he called upon his Lord, invoking him in secret
A mention of your Lord´s mercy to His servant Zachariah
A mention of the Mercy of your Lord to his worshiper Zachariah
A recital of thy Lord's mercy to his servant Zachariah
(This is) a resume of the Mercy of your Nourisher-Sustainer: His Abd Zakariyya —
A remembrance of the mercy of thy Lord to His servant Zechariah
Remember the mercy of your Lord to His servant Zechariah.
This is a reminder of blessings that your Lord bestowed on His servant Zakariya
This is an account of the mercy of your Lord to His servant Zecharia
A mention of the mercy of thy Lord to His servant Zacharias -
A mention of the mercy of your Fosterer on His servant Zakariyya,
This is a narration of the mercy of your Lord on His devotee Zachariah
This is an account of the mercy of your Lord (bestowed) upon His (chosen) servant Zakariyya (Zacharias)
A reminder of your Lord's mercy to His servant Zachariah
A reminder of the mercy of your Lord to His servant Zachariah
A reminder of the mercy of your Lord to His servant Zechariah.
Your Lord's mercy mention (on) His worshipper/slave Zachary/Zacharias
AN ACCOUNT of the grace which thy Sustainer bestowed upon His servant Zachariah
(This is) the mention of your Lord's mercy to His bondman Zakariyya (Zechariah
A mention of the mercy of thy Lord unto His servant Zachariah
This is the story of the blessing of your Lord to His servant Zachariah
This is a narration of your Lord‘s mercy to His servant Zakariyya
(This is) a mention of the mercy of your Lord to His servant ‘Zachariah’.
This is the account of the blessings of your Lord upon Zakaria, His servant
(This is) a mention of the Mercy of your Lord to His servant Zachariah:
This O Muhammad is an oration relative to the particular occasion when Allah your Creator, extended His mercy to His servant Zakariya (Zachariah
This is an account of your Lord’s compassion for Zakariyya, His servant
˹This is˺ a reminder of your Lord’s mercy to His servant Zachariah,
A mention of the mercy of your Lord upon His servant Zakariya (Zacharias).
Remembering your Lord‘s goodness to his servant Zacharias
A narration about your Lord's mercy towards His servant Zachariah.
Recount your Lord's mercy on His servant Zecharia
Recount your Lord’s mercy on His servant Zechariah
2. Mentioned Your Lord’s mercy, His slave Zechariah.
(This is) a mention of the mercy of your Lord unto His servant Zechariah
This is an account of the grace which your Lord bestowed on His servant Zachariah:
Relates to you a mercy of your Sustainer unto His servant Zachariah
A mention of the mercy of your Lord to His servant Zakariya
This is an account of the mercy of thy Lord shown to HIS servant Zachariah
A reminder of the Mercy of thy Lord unto His servant, Zachariah
(This is) a statement of Mercy from your Lord to His servant Zakariyya (Zachariah)
This is a mention of your Lord’s mercy towards His servant Zechariah.
A mention of the mercy of your Lord towards His servant Zechariah
[This is] a mention of the mercy of your Lord to His servant Zecharia
A mention of your Lord's mercy to His servant Zachariah,
(This is) a recital of the Mercy of thy Lord to His servant Zakariya
(This is) a recital of the Mercy of thy Lord to His servant Zakariya
إِذۡ نَادَىٰ رَبَّهُۥ نِدَاۤءً خَفِیࣰّا ٣
when he called to his Lord secretly, saying
when he called out his Lord in secret,
Recall what time he cried unto his Lord with a cry secret
When he called to his Lord inwardly
When he had introspectively turned to his Rabb.
when he called on his Lord in secret
when he called out to his Lord with a secret cry
When he invoked his Lord with a call in secret
When he called upon his God, crying aloud (in humble supplication)
when he called upon his Lord secretl
When he called his Lord, a private calling.
When he called his Lord secretly in a low voice
Behold, he prayed to his Lord in private
when he called out to his Lord a call in seclusion.
when he called on his Lord with a secret calling
When he softly prayed to his Lord
When he called His Lord with a calling which was hidden.
When he called upon his LORD, invoking him in secret
When he called on his Lord in secret
when he called upon his Lord in secret
When he called upon his Lord with secret calling
when he called out his Nourisher-Sustainer — a call in secret
when he cried out to his Lord, secretively crying out.
He cried to his Lord a secret petition.
when he invoked his Lord in secret
when he cried to his Lord in secret
When he called upon his Lord, crying in secret
when he prayed to his Fosterer, praying secretly.
When he prayed to his Lord silently
When he called upon his Lord in a low voice (charged with politeness and submissiveness)
When he called out to his Lord secretly
When he called out to his Lord secretly
When he called out to his Lord secretly.
When he called/cried (to) his Lord a hidden/secret call/cry
When he called out to his Sustainer in the secrecy of his heart
As he called out to his Lord a concealed call
When he cried unto his Lord a cry in secret
When he quietly called his Lor
When he called his Lord in a low voice
When He made supplication to his Lord with silent voice,
When once he addressed his Lord in a soft voice
When He made supplication to his Lord with silent voice,
Who once expressed his feelings and his thoughts to Allah, his Creator, in an invocatory prayer which was not openly avowed
when he quietly prayed to His Lord
when he cried out to his Lord privately,
When he secretly called out to his Lord.
He invoked his Lord in secret
He called his Lord, a secret call.
When he called to His Lord silently
When he called to His Lord silently,
3. When he called out his Lord, a hidden call out.
When he called upon his Lord in secret
when he called out to his Lord in the secrecy of his heart,
When he called out to his Lord in the secrecy of his heart. (3:37)
When he called upon his Lord in a low voice
When he called upon his Lord in a low voice
when he cried out to his Lord with a secret cry
When he cried to his Lord in secret
When he silently invoked his Lord in a private prayer.
When he called on his Lord, a call in seclusion
When he called to his Lord a private supplication
When he called on his Lord, a secret calling.
Behold! he cried to his Lord in secret
Behold! he cried to his Lord in secret
قَالَ رَبِّ إِنِّی وَهَنَ ٱلۡعَظۡمُ مِنِّی وَٱشۡتَعَلَ ٱلرَّأۡسُ شَیۡبࣰا وَلَمۡ أَكُنۢ بِدُعَاۤىِٕكَ رَبِّ شَقِیࣰّا ٤
‘Lord, my bones have weakened and my hair is ashen grey, but never, Lord, have I ever prayed to You in vain
he said: "O my Lord! Indeed I have grown weak bones, head of mine has turned grey, and I have never been unblessed in my invocation to You, O my Lord!
He said: O my Lord! verily the bones of me have waxen feeble, and the head is glistening with hoariness, and have not yet been in my prayer to thee, my Lord, unblest
And said: "O my Lord, my bones decay, my head is white and hoary, yet in calling You, O Lord, I have never been deprived
“My Rabb... Indeed, my bones have weakened, and my hair has become white! My Rabb, never have I been disappointed in my prayers to You...”
and said, ´My Lord, my bones have lost their strength and my head is crowned with white, but in calling on You, My Lord, I have never been disappointed.
He said, ‘My Lord! Indeed my bones have become feeble, and my head has turned white with age, yet never have I, my Lord, been disappointed in supplicating You
Saying: "My Lord! My bones have grown feeble and my head glistens with gray hair from old age, and, my Lord, I have never been unblessed in my prayer to You
He said (praying), `My Lord! now the very bones within me have waxed feeble and the hair of (my) head are all gray and hoary, my Lord! never have I been (hitherto) deprived of a favourable response to my prayer to You
saying, 'O my Lord, behold the bones within me are feeble and my head is all aflame with hoariness. And in calling on Thee, my Lord, I have never been hitherto unprosperous
He said: “My Lord, indeed my bones have weakened, and my head (hair) has turned white (from old age), and I have not been unhappy about praying to you, my Lord,
He said: “My Lord! Because of my age, my very bones have become weak and my head is shining with gray hair and you have never refused my prayers
He said, “O my Lord, infirm indeed are my bones, and the hair on my head glistens with grey, but never am I unblessed, O my Lord, in my prayer to You
He said, “My Lord, my bones have become feeble and my hair is aflame with gray, and never, in calling upon You my Lord, have I been wretched.
Said he, 'My Lord! verily, my bones are weak, and my head flares with hoariness; - and I never was unfortunate in my prayers to Thee, my Lord
He submitted, "O my Lord - my bones have become weak and old age shines forth from my head, and O my Lord, I have never been disappointed in my prayer to you."
He said, “O My Lord, my bone has become feeble and my head is all ablaze with grey but never was I unfortunate in calling you O my Lord.
and said, O Lord, verily my bones are weakened, and my head is become white with hoariness and I have never been unsuccessful in my prayers to thee, O Lord
Praying, "My Lord! Verily, my bones are weak, and my head shines with grey hair; but I never was unfortunate in my prayers to Thee, my Lord
saying: 'O my Lord, my bones are enfeebled, and my head glows silver with age. Yet, never Lord, have I been unblessed in prayer to You
And said: "O Lord, verily my bones are weakened, and the hoar hairs glisten on my head, And never, Lord, have I prayed to thee with ill success
He said (in invocation): “My Nourisher-Sustainer! Indeed I: the bone has become weak in me and the head had glistened (with white hair) due to extreme of age; and I have not remained, in my invocation to You, my Nourisher-Sustainer — (ever) unblest
He said: My Lord! Truly, I—my bones became feeble and my head became studded with grayness of hair and I be not disappointed in my supplication to Thee, O my Lord.
He said, “My Lord, frail indeed are my bones, and the hair of my head shines white. Nevertheless, I am never unblessed, my Lord, in my prayer to You.
saying: "O Lord! Surely my bones have weakened and the hair of my head glistens with grey, while I have never been disappointed in my prayer to You, O Lord
He said: "Lord! My bones have grown feeble and my head is glistening with age; yet, never have my prayers to You, my Lord, been unfruitful
He said: My Lord, my bones are weakened, and my head flares with hoariness, and I have never been unsuccessful in my prayer to Thee, my Lord
He said, "My Fosterer! my bones have become weak and my head is shining with grey hair and I have never been unsuccessful in my prayer to you, my Fosterer!
He prayed, "My Lord! My bones have indeed become weak and my head shining white. And, my Lord! I have never been disappointed in my prayer to You."
He submitted: ‘O my Lord, my bones have grown tender and (my) head has turned white like a flame due to old age and, O my Lord, I have never been unblessed when supplicating You
He said: "My Lord, my bones have gone frail, and my hair has turned white, and I have never been mischievous in calling to You my Lord."
He said: "My Lord, my bones have gone frail, and my hair has turned white, and I have never been mischievous in imploring You my Lord.
He said: "My Lord, my bones have gone frail, and my hair has turned white, and I have never been mischievous in imploring You my Lord."
He said: "My Lord that I, the bones weakened/enfeebled from me, and the hair turned white or gray and my Lord I was not miserable/unhappy with calling you."
he prayed: "O my Sustainer! Feeble have become my bones, and my head glistens with grey hair. But never yet, O my Lord, has my prayer unto Thee remained unanswered
He said, "Lord! Surely the bone (s) within me have become feeble, and my head is turned white with hoary (hair) (Literally: is aflame with hoary "hair") and I have not been wretched in invoking you, Lord
Saying: My Lord! Lo! the bones of me wax feeble and my head is shining with grey hair, and I have never been unblest in prayer to Thee, my Lord
and said, "My Lord, my bones have become feeble and my hair has turned white with age. Yet I have never been deprived in receiving from You the answer to my prayers
He said, .My Lord, I am in a state that bones in my body have turned feeble, and the head has flared up grey with old age, and I never remained, My Lord, unanswered in my prayer to You
He said: “indeed my bones are weakened, and my head shimmers with gray hair, and I have never been unfaithful in my supplications to you.
Said, "Lord! My bones have weakened and my head has lit up with the gray hair (of old age). I haven´t so far been denied anything I ever prayed to You for."
Saying: ‘Most certainly my bones are weakened, and my head shimmers with gray hair, but I have never been impious toward my prayer to you.
He said: "O Allah", my Creator, " I have lived long enough to make old bones and my hair has turned white and never has my; invocatory prayer to You O Allah, my Creator, been unblest or a disadvantage"
saying, “My Lord, my bones are weak because of old age, my hair has turned grey, but My prayer has never gone unanswered by My Lord.
saying, “My Lord! Surely my bones have become brittle, and grey hair has spread across my head, but I have never been disappointed in my prayer to You, my Lord!
Saying: my Lord, my strength is leaving me and my head has turned grey and I have never been disappointed when calling to You.
saying: ‘Lord, my bones are enfeebled, and my head glows silver with age. Yet never, Lord, have I prayed to You in vain
He said, "My Lord, the bones have turned brittle in my body, and my hair is aflame with gray. As I implore You, my Lord, I never despair.
he said, "My Lord, my bones have weakened, and my head shimmers with grey hair, but never, Lord, have I failed to be blessed in praying to you.
he said, "My Lord, my bones have weakened, and my head shimmers with grey hair, but never, Lord, have I failed to be blessed in praying to you.
He said, “O my Lord, surely the bones are feeble from me, and the head is flamed with gray hair, and I was not with your calling, my Lord, unhappy.
He said: 'My Lord! verily my bones are weakened and my head is all aflame with hoariness, and, my Lord! I have never been unblessed in prayer to You
he prayed: 'My Lord! Feeble have become my bones, and my head glistens with grey hair. But never, my Lord, has my prayer to You remained unanswered.
He said, "My Lord! My bones have turned brittle and my head is shining with gray hair, and I have never remained unblessed in my prayer to you, my Lord."
He said: My Lord! surely my bones are weakened and my head flares with hoariness, and, my Lord! I have never been unsuccessful in my prayer to Thee
He said, `My Lord, my bones have indeed become feeble and my head is all aflame with hoariness but never, my Lord, have I been unblessed in my prayer to Thee
He said, “My Lord! Verily my bones have grown feeble, and my head glistens with white hair. And in calling upon Thee, my Lord, I have never been wretched
(And he) prayed: "My Lord! Indeed my bones are weak, and the hair of my head shine with gray: But never am I not blessed (by You), O my Lord, in my prayer to You
He said, “My Lord, my bones have grown frail, and my head is aflame with white hair. Yet, my Lord, I have never been unhappy in my prayer to You.
He said, 'My Lord, my bones have become feeble, and my hair is aflame with gray, and never, Lord, have I been disappointed in my prayer to you
He said, "My Lord, indeed my bones have weakened, and my head has filled with white, and never have I been in my supplication to You, my Lord, unhappy
He said, 'Indeed I, the bones of me are weak, and the head has flared with grey hair; and I have not been unfortunate in prayers to you, my Lord!
Praying: "O my Lord! infirm indeed are my bones, and the hair of my head doth glisten with grey: but never am I unblest, O my Lord, in my prayer to Thee
Praying: "O my Lord! infirm indeed are my bones, and the hair of my head doth glisten with grey: but never am I unblest, O my Lord, in my prayer to Thee
وَإِنِّی خِفۡتُ ٱلۡمَوَ ٰلِیَ مِن وَرَاۤءِی وَكَانَتِ ٱمۡرَأَتِی عَاقِرࣰا فَهَبۡ لِی مِن لَّدُنكَ وَلِیࣰّا ٥
I fear [what] my kinsmen [will do] when I am gone, for my wife is barren, so grant me a successor––a gift from You––
Surely! I fear my relatives after me and my wife is barren. So give me an heir from You,
And verily I fear my kindred after me, and my wife hath been barren; so bestow on me from before Thee an heir
But I fear my relatives after me; and my wife is barren. So grant me a successor as a favour from Yo
“Indeed, I fear what the successors after me may do. And my wife is barren! So, grant from ladun (the potential of the Names comprising my essence) a successor for me.”
I fear my relatives when I am gone and my wife is barren, so give me an heir from You
Indeed I fear my kinsmen, after me, and my wife is barren. So grant me from Yourself an hei
"I have fears about (how) my kinsmen (will act in respect of continuing my mission, and safeguarding the future of Mary), and my wife is barren. So bestow upon me a successor out of Your grace
`I fear (for the unrighteousness of) my kinsfolk after me, and my wife is barren. Grant me by Your (special) grace a (pious and righteous) successor
And now I fear my kinsfolk after I am gone; and my wife is barren. So give me, from Thee, a kinsma
indeed, I am afraid of my relatives after me (after I die), and my wife is infertile, so give me an heir from Yourself,
“I worry about what will happen to my folks after my death, and my wife is barren. Would you grant me an heir out of your kindnes
“And I indeed fear what my people will do after me, but my wife is barren, so give me an heir as from You
And indeed, I am afraid of what my protégés will do when I am gone, for my wife has always been barren. So grant me from Yourself a guardian
But I fear my heirs after me, and my wife is barren; then grant me from Thee a successor
"And I fear my relatives after me and my wife is barren therefore bestow upon me from Yourself one who will take up my work."
And I indeed am concerned about my kinsfolk after me and my wife indeed is barren, therefore gift me from your presence a successor
But now I fear my nephews, who are to succeed after me, for my wife is barren: Wherefore give me a successor of my own body from before thee
But I fear my kinsfolk after me, since my wife is barren; then grant me from Thy presence a successor
Indeed, I fear my kinsmen who will succeed me, for my wife is barren. Grant me a kinsma
But now I have fears for my kindred after me; and my wife is barren: Give me, then, a successor as thy special gift
And indeed, I have become afraid of my colleagues (how they behave) after me; and my wife has gone barren (due to age), so bestow for me as from Yourself a successor (who may continue the Mission) —
And, truly, I feared for my defenders after me. And my woman had been a barren woman. So bestow on me from that which proceeds from Thy Presence a protector.
“Indeed, I am concerned about my successors following me, and my wife is barren. However, grant me an heir as from You.
Surely, I fear about my relatives after me, for my wife is barren, grant me a heir by Your grac
I fear evil from my kinsmen after I am gone; and my wife is barren, so grant me an heir out of Your special grace
And I fear my kinsfolk after me, and my wife is barren, so grant me from Thyself an hei
And I fear my heirs after me and my wife is barren. So grant me from Yourself a heir
"And indeed I worry about what my relatives will do after me. And my wife is barren. So bestow upon me a proper heir from You."
And I fear my (disbelieving) relatives (may ruin the blessing of Din [Religion]) after my (soul departs) and my wife (too) is barren. So bless me from Your presence with an heir (son)
"And I fear the kinfolk after I am gone, and my wife is infertile, so grant me from Yourself an ally."
"And I fear the kinfolk after I am gone, and my wife is infertile, so grant me from Yourself an ally.
And I fear the kinfolk after I am gone, and my wife is infertile, so grant me from Yourself an ally.
And that I, I feared the followers/dependents from behind/beyond me, and my woman (wife) was infertile to grant/present for me from at you a follower/friend
"Now, behold, I am afraid of [what] my kinsfolk [will do] after I am gone, for my wife has always been barren. Bestow, then, upon me, out of Thy grace, the gift of a successo
And surely I fear my patronized (relatives) beyond me, (i.e., after I am gone) and my wife is barren. So bestow upon me, from very close to You, a constant patron (Some take it to mean a nephew or kinsman
Lo! I fear my kinsfolk after me, since my wife is barren. Oh, give me from Thy presence a successo
I am afraid of what my kinsmen will do after (my death) and my wife is barren. Lord, grant me a so
I fear (my) kinsmen after me, and my wife is barren, so bless me with an heir, from Your own side
I truly fear about my relatives after me, and my wife is barren, so grant me from Your own self an heir,
"I am concerned for my followers after my death. My wife is barren. But, please Lord! Grant me by Your grace a successor (son)."
I am truly concerned regarding (the Faith) of my relatives after me, since my wife is barren. So grant me from Yourself an heir,
"I only fear that my kindred and those connected in thought may not know, after I have gone off, how to serve Your purpose with the appropriate acts and rites, and my wife has been barren". "I pray and beseech You O Allah to give me through Your efficacious grace a descendent destined to be my successor"
I am afraid of what my relatives might do after me. My wife is childless, give me a gift, a successor,
And I am concerned about ˹the faith of˺ my relatives after me, since my wife is barren. So grant me, by Your grace, an heir,
And I fear about my succession, and my wife is barren, so grant me from Yourself a successor.
I now fear my kin who will succeed me, for my wife is barren. Grant me, from Yourself, a so
"I worry about my dependants after me, and my wife has been sterile. Grant me, from You, an heir.
And I fear what my kinsfolk [will do] after I am gone. My wife has been barren, so give me an heir as a gift from You
And I fear what my kinsfolk [will do] after I am gone. My wife has been barren, so give me an heir as a gift from You
“And I fear the loyalists from after me, and my woman is barren. So, endow me, from your presence, a guardian.
And verily I fear my kindred after I am gone, and my wife is barren. So grant me from your presence a successor (a child)
Now, I fear [what] my kinsmen [will do] after I am gone, for my wife is barren. Bestow, then, upon me, out of Your grace, a successor
" Now I fear what my relatives will do after me. (I am concerned about the heritage of my forefathers such as Jacob). But my wife is barren. Oh, Give me from Your Presence, a successor
And surely I fear my cousins after me, and my wife is barren, therefore grant me from Thyself an heir
`And I fear my relations after me, and my wife is barren. So grant me from Thyself a successor
Truly I fear my relatives after me, and my wife is barren. So grant me from Thy Presence an hei
"And surely, I am afraid (what) my family (and friends) will do after me: But my wife is barren. So give me an heir as if from Yourself—
And I fear for my kin after me, and my wife is barren. So grant me, from Yourself, a successor.
'And I fear for my dependents after me, and my wife is barren. So grant me, from Yourself, an heir
And indeed, I fear the successors after me, and my wife has been barren, so give me from Yourself an hei
And indeed, I fear my heirs after me, and my wife is barren; then grant me from you a patron,
"Now I fear (what) my relatives (and colleagues) (will do) after me: but my wife is barren: so give me an heir as from Thyself,
"Now I fear (what) my relatives (and colleagues) (will do) after me: but my wife is barren: so give me an heir as from Thyself,
یَرِثُنِی وَیَرِثُ مِنۡ ءَالِ یَعۡقُوبَۖ وَٱجۡعَلۡهُ رَبِّ رَضِیࣰّا ٦
to be my heir and the heir of the family of Jacob. Lord, make him well pleasing [to You].’
who shall inherit me and inherit from the family of Jacob. O my Lord, make him a desirable (person to You)!”
Inheriting me and inheriting the Children of Ya'qub; and make him, my Lord, acceptable
Who will be heir to me, and heir to the house of Jacob; and make him obedient to You, O Lord."
“Who will be my heir and the heir of the family of Jacob... And, my Rabb, make him of those who live according to Your pleasure.”
to be my inheritor and the inheritor of the family of Ya´qub, and make him, my Lord, pleasing to You.´
who may inherit from me and inherit from the House of Jacob, and make him, my Lord, pleasing [to You]!’
Who will be my heir (in my duty) and heir to (the straight way of) the House of Jacob; and make him, my Lord, one with whom You are well-pleased
`Who may be an heir to me and inherit (the divine blessings promised to) the House of Jacob and make him, my Lord! well-pleasing (to You).
who shall be my inheritor and the inheritor of the House of Jacob; and make him, my Lord, well-pleasing.
to inherit from me and inherit from Jacob’s family. And my Lord, make him pleasing.”
“One that will be my heir and the heir of Jacob (who was before me); the one who will please you
“One who will represent me, and represent the posterity of Jacob, and make him, O my Lord, one with whom You are well-pleased.
to inherit from me and inherit from Jacob's folk, and make him, my Lord, pleasing.”
to be my heir and the heir of the family of Jacob, and make him, my Lord! acceptable.
"He being my successor and the heir of the Descendants of Yaqub (Jacob); and my Lord, make him a cherished * one." (* Make him a Prophet among the Descendants of Israel.
who will inherit me [in knowledge and prophethood] and inherit from the family of Jacob and make him O My Lord one that You are well pleased with.
who may be my heir, and may be an heir of the family of Jacob; and grant, O Lord, that he may be acceptable unto thee
To be my heir (or true representative) and the heir (or true representative) of the family of Jacob, and make him, my Lord, one with whom you are well-pleased."
who will be my heir and an heir to the House of Jacob, and make him, my Lord, satisfied.
who shall be my heir and an heir of the family of Jacob: and make him, Lord, well pleasing to thee."
who shall inherit me and inherit from the (achievements of the) followers of Yaqub. And make him, my Nourisher-Sustainer, well-pleasing (to You and to me)
He will inherit from me and inherit from the family of Jacob. And make him, my Lord, pleasing.
“[Make him] to represent me and represent the family of Jacob. Make him, my Lord, pleasing.”
who should inherit me and inherit the posterity of Jacob, and make him, O my Lord, a desirable person!"
one that might be my heir and the heir of the house of Jacob; and make him, Lord, one that will be pleasing to You
Who should inherit me and inherit of the Children of Jacob, and make him, my Lord, acceptable (to Thee)
who should inherit me and inherit from the family of Yaqub, and make him, O my Fosterer! pleasing."
"Who shall be an heir to me and an heir to the children of Jacob. And make him, my Lord, one in whom You are well pleased!"
(The one) who should be my heir (of divine blessing), and also the heir of (the chain of Prophethood from) the Children of Ya‘qub (Jacob). And, O my Lord, (also) make him a recipient of Your Pleasure.
"To inherit from me, and inherit from the descendants of Jacob. And make him my Lord, well pleasing."
"To inherit from me, and inherit from the descendants of Jacob. And make him my Lord, well pleasing.
To inherit from me, and inherit from the descendants of Jacob. And make him, my Lord, well pleasing.
(He) inherits me and (he) inherits from Jacob's family, and my Lord make him accepted/approved/satisfied
who will be my heir as well as an heir [to the dignity] of the House of Jacob; and make him, O my Sustainer, well-pleasing to Thee!"
Who will inherit of me and inherit (also) of the house of Yaaqub; (Jacob) and make him, Lord, well satisfied."
Who shall inherit of me and inherit (also) of the house of Jacob. And make him, my Lord, acceptable (unto Thee)
who will be my heir and the heir of the family of Jacob. Lord, make him a person who will please you"
who inherits me and inherits the house of Ya‘qub. And make him, My Lord, a favourite one
Who will inherit me and inherit of the ‘Children of Jacob’, and make him, my Lord, well pleasing to you."
"One who may inherit from me and from the family of Yaqub, and Lord, please let him be amongst those with whom You are well-pleased."
Who will inherit (the gift of prophecy) form me and form the Family of Jacob, and make him, my Lord, well pleasing to You."
"Who inherits the divine knowledge You imparted to me and the appropriate system of faith and worship You imbued in me and to inherit the spiritual possessions of the family of Ya'q?b (Jacob) who had the world all before them and Providence their guide, and make him O Allah my Creator, acceptable to You and a recipient of Your mercy and blessings"
who will be my successor and the successor of Yaqub’s family. My Lord, make him pleasing to all.
who will inherit ˹prophethood˺ from me and the family of Jacob, and make him, O Lord, pleasing ˹to You˺!”
To inherit from me and the family of Ya´qub (Jacob) and, oh Lord, make him pleasing (to You).
who will be my heir and an heir to the house of Jacob, and make him worthy, Lord, of Your pleasure.‘
"Let him be my heir and the heir of Jacob's clan, and make him, my Lord, acceptable."
one who will receive my inheritance and he will be an heir to the family of Jacob. And make him, my Lord, pleasing to You."
one who will receive my inheritance, and he will be an heir to the family of Jacob. And make him, my Lord, pleasing to You."
To inherit me, and inherit from Jacob’s folks, and make him O my Lord, satisfied.”
(One that) shall be my inheritor and the inheritor of the posterity of Jacob; and make him, my Lord, well-pleasing
who will be my heir as well as an heir of the House of Jacob; and make him, my Lord, one with whom You are pleased.'
Let him be my heir and the heir of the house of Jacob and make him, my Lord, worthy of Your acceptance."
Who should inherit me and inherit from the children of Yaqoub, and make him, my Lord, one in whom Thou art well pleased
`To be my heir and the heir of the blessings of the House of Jacob. And make him, my Lord, well-pleasing to Thee.
who will inherit from me and inherit from the House of Jacob. And make him, my Lord, well-pleasing.
"(Someone) who will inherit (and stand) for me, and stand for the children of Yaqoub (Jacob); And, my Lord! Make him one with whom You are well pleased!"
Who will inherit from me and the family of Jacob. And make him, my Lord, pleasing.”
To inherit me, and inherit from the House of Jacob, and make him, my Lord, pleasing.'
Who will inherit me and inherit from the family of Jacob. And make him, my Lord, pleasing [to You]."
To be my heir and the heir of the family of Jacob, and make him, my Lord! Pleasing.'
"(One that) will (truly) represent me, and represent the posterity of Jacob; and make him, O my Lord! one with whom Thou art well-pleased!"
"(One that) will (truly) represent me, and represent the posterity of Jacob; and make him, O my Lord! one with whom Thou art well-pleased!"
یَـٰزَكَرِیَّاۤ إِنَّا نُبَشِّرُكَ بِغُلَـٰمٍ ٱسۡمُهُۥ یَحۡیَىٰ لَمۡ نَجۡعَل لَّهُۥ مِن قَبۡلُ سَمِیࣰّا ٧
‘Zachariah, We bring you good news of a son whose name will be John––We have chosen this name for no one before him.’
(Allah said): “O Zachariah! Surely, We give you the glad tidings of a son, his name shall be John. We have not given that name to anyone before.”
O Zakariyya! verily We give thee the glad tidings of a boy: his name shall be Yahya; We have not afore-time made his namesake
"O Zachariah," (it was) said, "We give you good news of a son by name of John.' To none have We attributed the name before."
“O Zechariah... We give you the good tidings of a boy whose name will be John... We have not assigned this name to anyone before him.”
´Zakariyya! We give you the good news of a boy named Yahya, a name We have given to no one else before.´
‘O Zechariah! Indeed We give you the good news of a son, whose name is ‘‘John.’’ Never before have We made anyone his namesake.’
(The angels called out to him on God’s behalf:) "O Zachariah! We give you the glad tidings of a son whose name will be Yahya (John). We have not given this name to anyone before."
(God accepted his prayer and said,) `Zachariah! We give you the glad tidings of (the birth of) a son, named Yahya (- John, - who will live long). We have made none like him (in your house) before this.
'O Zachariah, We give thee good tidings of a boy, whose name is John. No namesake have We given him aforetime.
(He was told:) “Zachariah, indeed We give you good news of a boy, his name is Yahya (John the Baptist), We have not given anyone his attribute (or name) in the past.”
(In response God told him): “O Zechariah, I give you the good news: A son whose name shall be John. No one like him has ever been created before”
“O Zechariah, We give you good news of a son. His name will be Yahya, to none by that name have We given before.
“O Zechariah, indeed, We give you glad tidings of a boy whose name is John; We have never made anyone similar to him before.”
'O Zachariah! verily, we, give thee glad tidings of a son, whose name shall be John. We never made a namesake of his before.
"O Zakaria! We give you the glad tidings of a son whose name is Yahya (John) - before him, We have not created anyone of this name."
O Zachariah! We give you glad tidings of a boy his name is Yahaya. Never did We appoint any namesake for him before”
And the angel answered him, O Zacharias, verily We bring thee tidings of a son, whose name shall be John; We have not caused any to bear the same name before him
(The answer came), "O Zachariah! Verily, We give you glad tidings of a son, whose name shall be John. None by that name have We distinguished before."
'O Zachariah, We give you good tidings of a son, and he shall be called John (Yahya); a name We have never given before.
-"O Zachariah! verily we announce to thee a son, - his name John: That name We have given to none before him."
(And Lo! There came an immediate response): "O Zakariyya! Verily We, We give you the glad tidings of a son, his name (will be) Yahya (John). We have not made in his honour before (him, anyone) adopting (this) name.
O Zechariah! Truly, We give thee the good tidings of a boy. His name will be Yahya and We assigned it not as a namesake for anyone before.
“O Zechariah, indeed, We give you good news of a son. His name shall be John; on no other by that name have We already granted distinction.”
We answered his prayer saying: "O Zakariya! Surely We give you the good news of a son, his name shall be John: a name that no one has had before him."
(He was told): "Zechariah, We bring you the good news of the birth of a son whose name shall be Yahya (John), one whose namesake We never created before."
O Zacharias, We give thee good news of a boy, whose name is John: We have not made before anyone his equal
(It was said), “O Zakariyya! We give you the good news of a son whose name will be Yahya. We did not assign (this) name to anyone before."
[The divine response was,] "O Zachariah! We do indeed give you the good news of a boy whose name shall be Yahya (John). We had not given this name to anyone before."
(Allah said:) ‘O Zakariyya (Zacharias), indeed We give you the good news of a son whose name shall be Yahya (John). We have not given this name to anyone before him.
"O Zachariah, We give you glad tidings of a son whose name is John. We have not given that name before to anyone."
"O Zachariah, We give you glad tidings of a son whose name is John. We have not given that name before to anyone.
O Zechariah, We give you glad tidings of a boy whose name is John. We have not given that name before to anyone.
You Zacharias/Zachary , that We, We announce good news to you with a boy , his name (is) John/Yahya , We did not make for him from before (an) equivalent/equivalent in height/position
[Thereupon the angels called out unto him: "O Zachariah! We bring thee the glad tiding of [the birth of] a son whose name shall be John. [And God says,] `Never have We given this name to anyone before him."
"O Zakariyya, surely We give you good tidings of a youth whose name is Yahya (John). No namesake have We given him earlier."
(It was said unto him): O Zachariah! Lo! We bring thee tidings of a son whose name is John; we have given the same name to none before (him)
We answered his prayers with the glad news of the birth of a son by the name of John and told him, "We have never given such a name to anyone else."
(Allah said) .O Zakariyya, We give you the good news of a boy whose name is YaHya. We did not create any one before him of the same name
(It was said unto him): "O’ ‘Zachariah’, We give you the joyful news of a boy, whose name is ‘John’. Never have We given this name to anyone before him."
"Oh Zakaria, We give you the good news of a son. His name shall be Yahya! Never before have We created anyone with his kind of qualities!"
(He was inspired): "O’ Zachariah, We give you the glad tidings of a boy whose name is John. Never have We given this name to anyone before him."
He was told: "O Zakariya, We relate to you the divine edict of a happy event: it is the procreation of a son named Yahya whose appellation We designated to no one before"
Zakariyya, We give you good news of a son! He shall be called Yahya, no one has been named like him before.
˹The angels announced,˺ “O Zachariah! Indeed, We give you the good news of ˹the birth of˺ a son, whose name will be John—a name We have not given to anyone before.”
Oh Zakariya (Zacharias), We are giving you good news of a boy whose name is Yahya (John), We have not issued this name to anyone before.
Rejoice, Zacharias. We shall give you a son to rejoice in, and his name shall be John; a name We have given no man before him.‘
"O Zachariah, we give you good news; a boy whose name shall be John (Yahya). We never created anyone like him before."
"O Zechariah, We bring you good news of a son whose name will be John, a name We have never given to anyone else before."
O Zechariah, We bring you good news of a son whose name will be John, a name We have never given to anyone else before.
O Zakariya: Surely, We preach (Good tidings) of a lad whose name is Yahya; to whom We have not previously set up a name (like him).
(His prayer was answered:) O' Zakariyya! verily We give you good tidings of a son whose name is Yahya (John). We have given the same name to none before (him)
'Zachariah! We bring you the happy news of [the birth of] a son whose name shall be John. Never have We given this name to anyone before him.'
He was told, "O Zachariah! We give you the good news of a boy whose name shall be Yahya (John the Baptist). We have never given this name to anyone before." (19:65)
O Zakariya! surely We give you good news of a boy whose name shall be Yahya: We have not made before anyone his equal
God said, `O Zachariah, WE give thee glad tidings of a son whose name shall be Yahya. We have not called any one before him by that name.
“O Zachariah! Truly We bring thee glad tidings of a boy whose name is John; We have not given this as a name to any before him.
(Zakariyya's prayers were answered, and Allah said): "O Zakariyya (Zachariah)! Verily, We (Allah) give you the good news of a son: Whose name shall be Yahya (John): On no one by that name have We given (so much) honor before."
“O Zechariah, We give you good news of a son, named John, a name We’ve never given before.”
'O Zechariah, We give you good news of a son, whose name is John, a name We have never given before.'
[He was told], "O Zechariah, indeed We give you good tidings of a boy whose name will be John. We have not assigned to any before [this] name."
'O Zachariah! Indeed, We give you glad tidings of a son, whose name shall be John. We never made a namesake of his before.'
(His prayer was answered): "O Zakariya! We give thee good news of a son: His name shall be Yahya: on none by that name have We conferred distinction before."
(His prayer was answered): "O Zakariya! We give thee good news of a son: His name shall be Yahya: on none by that name have We conferred distinction before."
قَالَ رَبِّ أَنَّىٰ یَكُونُ لِی غُلَـٰمࣱ وَكَانَتِ ٱمۡرَأَتِی عَاقِرࣰا وَقَدۡ بَلَغۡتُ مِنَ ٱلۡكِبَرِ عِتِیࣰّا ٨
He said, ‘Lord, how can I have a son when my wife is barren, and I am old and frail?’
He asked: “My Lord! How shall I have a son when my wife is barren and I have reached the extreme old age?”
He said: O my Lord! in what wise shall there be for me a boy, whereas my wife hath been barren, and surely have reached an age of extreme degree
"How can I have a son, O Lord" he said, "when my wife is barren and I am old and decrepit?"
(Zechariah) said, “My Rabb, how can I have a son when my wife is barren and I have reached the extreme in old age?”
He said, ´My Lord! How can I have a boy when my wife is barren and I have reached advanced old age?´
He said, ‘My Lord! How shall I have a son, when my wife is barren, and I am already advanced in age?’
He said: "My Lord! How shall I have a son when my wife is barren and I have already reached infirmity in old age?"
He (- Zachariah) said, `My Lord! how shall I beget a son when my wife is barren and I have (already) reached the extreme (limit of) old age?
He said, 'O my Lord, how shall I have a son, seeing my wife is barren, and I have attained to the declining of old age?
He said: “My Lord, how can I have a son while my wife is infertile, and I have reached extreme old age?”
(Zechariah replied): “My Lord, how is it possible that an old man like me and a barren woman like my wife have a son?”
He said, “O my Lord, how will I have a son, when my wife is barren and I have grown quite decrepit from old age?
He said, “My Lord, how can I have a boy when my wife has always been barren and I have become decrepit with old age?”
Said he, 'My Lord! how can I have a son, when my wife is barren, and I have reached through old age to decrepitude?
He submitted, "My Lord - how can I have a son whereas my wife is barren and I have reached infirmity due to old age?"
He said, “O My Lord! How can I have a son when my wife has indeed been barren and I have indeed reached a decrepit old age?”
Zacharias said, Lord, how shall I have a son, seeing my wife is barren, and I am now arrived at a great age, and am decrepit
Said he, "My Lord! How can I have a son, when my wife is barren, and I have become decrepit through old age?"
'How shall I have a son, Lord, ' he asked, 'when my wife is barren, and I am advanced in years?
He said: "O my Lord! how when my wife is barren shall I have a son, and when I have now reached old age, failing in my powers?"
He said: “My Nourisher-Sustainer! How can there be to me a son while my wife has become barren (due to age), and indeed I have reached in old age to the extreme?”
He said: My Lord! How will I have a boy while my woman had been a barren woman and, surely, I reached an advanced old age?
He said, “My Lord, how shall I have a son when my wife is barren, and I have grown quite feeble in my old age?”
He asked: "O Lord! How shall I have a son when my wife is barren and I have become impotent from old age?"
He said: "My Lord! How can I have a boy when my wife is barren and I have reached an extremely old age?"
He said: My Lord, how shall I have a son, and my wife is barren, and I have reached extreme old age
He said, "My Fosterer! how shall I have a son when my wife is barren and I have reached the extreme degree of old age?"
Zacharia said, "O my Lord! How can I have a son, and my wife is barren, and I have myself grown too old!?"
(Zakariyya [Zacharias]) submitted: ‘My Lord, how can there be a son to me whilst my wife is barren, and I have shrivelled (into extreme debility) on account of old age?
He said: "My Lord, how can I have a son when my wife is infertile, and I have reached a very old age"
He said: "My Lord, how can I have a son when my wife is infertile, and I have reached a very old age?
He said: "My Lord, how can I have a boy when my wife is infertile, and I have reached a very old age?"
He said: "My Lord that how (could there) be for me a boy and my woman (wife) was infertile and I had reached from the old age exceeding the limit?"
[Zachariah] exclaimed: "O my Sustainer! How can I have a son when my wife has always been barren and I have become utterly infirm through old age?"
He said, "Lord! However can I have a youth and my wife is barren, and I have already reached the decrepitude of old age?"
He said: My Lord! How can I have a son when my wife is barren and I have reached infirm old age
He said, "Lord, how can I have a son? My wife is barren and I have reached an extremely old age"
He Said, .My Lord, how shall there be a boy for me while my wife is barren, and I have reached the extreme of old age?
He said: “My Lord, how could I have a son, when my wife is barren, and I have reached extreme old age?"
Said, "Lord! How could I have a son now? My wife is barren and I have attained a ripe old age."
He said: ‘My Lord! How can I have a son when my wife is barren and I have reached an extreme old age?’
He -Zakariya- exclaimed: "How shall I have a son when my wife has been, barren and I have been carried through the stealing steps of age to advanced life"
He said, “Lord, will I have a son when my wife is barren and I’m old?
He wondered, “My Lord! How can I have a son when my wife is barren, and I have become extremely old?”
He said: oh my Lord, how can I have a boy when my wife is barren and I have reached the end of my life.
Lord,‘ said Zacharias, ‘how shall I have a son when my wife is barren, and I am well-advanced in years?‘
He said, "My Lord, will I have a son despite my wife's sterility, and despite my old age?"
[Zechariah] said, "My Lord, how will I have a son when my wife has been barren and I have reached advanced old age?"
[Zechariah] said, "My Lord, how will I have a son when my wife has been barren, and I have reached advanced old age?"
He said, “My Lord, how will be for me a lad, while my woman was barren, and I already reached from an old age, an extremity?”
He said: 'My Lord! How shall there be for me a son while my wife is barren and I have reached infirm old age?'
[Zachariah] said: 'My Lord! How can I have a son when my wife is barren, and I am well advanced in years?'
Zachariah exclaimed, "My Lord! How can I have a son when my wife is barren and I am already infirm with old age?"
He said: O my Lord! when shall I have a son, and my wife is barren, and I myself have reached indeed the extreme degree of old age
He said, `My Lord, how shall I have a son when my wife is barren, and I have reached the extreme limit of old age
He said, “My Lord! How shall I have a boy, when my wife is barren, and I have grown decrepit with old age?
He (Zakariyya) said: "O my Lord! How shall I have a son, when my wife is barren and I have become quite weak from old age?"
He asked, “My Lord, how can I have a son when my wife is barren, and I have reached an advanced age?”
He said, 'My Lord, how can I have a son, when my wife is barren, and I have become decrepit with old age?'
He said, "My Lord, how will I have a boy when my wife has been barren and I have reached extreme old age?"
He said, 'My Lord! How can I have a son, when my wife is barren, and indeed, I have reached advanced old age?'
He said: "O my Lord! How shall I have a son, when my wife is barren and I have grown quite decrepit from old age?"
He said: "O my Lord! How shall I have a son, when my wife is barren and I have grown quite decrepit from old age?"
قَالَ كَذَ ٰلِكَ قَالَ رَبُّكَ هُوَ عَلَیَّ هَیِّنࣱ وَقَدۡ خَلَقۡتُكَ مِن قَبۡلُ وَلَمۡ تَكُ شَیۡءࣰا ٩
He said, ‘This is what your Lord has said: “It is easy for Me: I created you, though you were nothing before.” ’
(Allah) said: “So (it will be). Your Lord says: ‘It is easy for Me. Certainly I have created you before when you were not anything!’”
Allah said: even so! Thy Lord saith: it is unto Me easy, whereas surely I created thee afore when thou wast not aught
(The angel) answered: "Thus will it be. Your Lord said: 'This is easy for Me; for when I brought you into being you were nothing.
“Thus it is,” your Rabb says, “It is easy for Me... For when you were nothing (worthy of mention), I created you.”
He said, ´It will be so! Your Lord says, "That is easy for Me to do. I created you before, when you were not anything."´
He said, ‘So shall it be. Your Lord has said, ‘‘It is simple for Me.’’ Certainly I created you before when you were nothing.’
(The angel) answered: "Just so. Your Lord says: ‘It is easy for Me – assuredly I did create you before, when you had been nothing.’ "
(The Lord) said, `So shall it be,' and (the angel bearing the revelation) said, `Your Lord says, "It is easy for Me, and behold, I have created you before this whereas you (too) were nothing".
Said He, 'So it shall be; thy Lord says, "Easy is that for Me, seeing that I created thee aforetime, when thou wast nothing."
He (the angel) said: “It is so,” your Lord says: “It is easy for Me, I have created you in the past while you were nothing.”
God replied: “So shall it be. Your Lord says: this is easy for me; the one who created you before that while you were nothing at all.”
He said, “So it will be. Your Lord says, ‘that is easy for Me. I indeed created you before, when you were nothing.’
He said, “Thus said your Lord, `It is easy for Me, and I have certainly created you before when you were nothing.'”
He said, 'Thus says thy Lord, It is easy for Me, for I created thee at first when yet thou wast nothing.
He (the angel) said, "So it is; your Lord says, ‘This is easy for Me - in fact I created you before this, at a time when you did not exist.’ "
He said, “Even so as Your Lord said that is easy for me. I indeed created you before when you were nothing.”
The angel said so shall it be: Thy Lord saith, this is easy with Me; since I created thee heretofore, when thou wast nothing
He said, "Thus it will be. Your Lord says, ´It is easy for Me, for I created you at first when yet you were nothing.´"
He replied: 'It shall be so; your Lord says: "It is easy for Me, indeed, I created you before time when you were not a thing."
He said: So shall it be. Thy Lord hath said, Easy is this to me, for I created thee aforetime when thou wast nothing."
[The angel (please see Verses 3/38-41)] said: “Thus, your Nourisher-Sustainer has said: 'it is, to Me, very easy. And certainly, I have created you before, when you were not anything.'
He said: It is about to be! Thy Lord said: It is insignificant for Me and, surely, I created thee before when thou wast nothing.
(The angel of God) said, “Albeit. Your Lord says, ‘That is as easy for me as when I created you when you had been nothing.’”
The answer came: "So shall it be. Your Lord says: ‘It shall not be a difficult task for Me, just as I created you before, when you were nothing at all!"
He answered: "So shall it be." Your Lord says: "It is easy for Me," and then added: "For beyond doubt, I created you earlier when you were nothing."
He said: So (it will be). Thy Lord says: It is easy for Me, and indeed I created thee before, when thou wast nothing
It was said, "(It will be) like that, your Fosterer says it is easy for Me and I had created you before when you were nothing."
[The divine response was,] "So shall it be. Your Lord says, `It is not at all difficult for Me, and indeed I created you before, when you were nothing.'"
(He) said: ‘(Don’t be amazed.) It will be the same way.’ Your Lord said: ‘It is easy for Me (to create a son). Certainly, I created you (too) before, whilst you were (just) nothing.
He said: "It is such that your Lord has said. It is an easy thing for Me. And I had created you before when you were not even anything."
He said: "It is such that your Lord has said. It is an easy thing for Me. And I had created you before, when you were not a thing.
He said: "It is such that your Lord has said. It is an easy thing for Me. And I had created you before, when you were not a thing."
He said: "Like that." Your Lord said: "It is on Me easy/light , and I had created you from before, and you were not a thing."
Answered [the angel]: "Thus. it is; [but] thy 'Sustainer says, `This is easy for Me -even as I have created thee aforetime out of nothing
He said, "Thus (it will be) your Lord has said. Simple is it for Me, and I already created you, earlier, and you were nothing."
He said: So (it will be). Thy Lord saith: It is easy for Me, even as I created thee before, when thou wast naught
(The angel) said, "This is true, but your Lord says, 'For Me it is easy; I created you when you did not exist"
He said, .So it is; your Lord said ‘it is easy for Me, and I did create you before, when you were nothing.‘
"So (it will be). Your Lord says; It is easy for Me. Definitely I have created you aforetime, when you were nothing.”
Said, "That shall be!" Your Lord said, "This is really easy for Me! I also gave you existence earlier when you were nothing!"
’It will be so, your Lord says: ‘It is easy for Me. Most certainly I have created you aforetime when you were nothing’.
"So be it", says Allah, your Creator; "this is an easy act actuated upon My swill and I have created you earlier when you were non-existent!"
An angel said, “It will be so; your Lord said, ‘That is easy for me, I created you before this when you were nothing.’”
An angel replied, “So will it be! Your Lord says, ‘It is easy for Me, just as I created you before, when you were nothing!’”
He said: this is what your Lord states: it is easy for Me, I previously created you out of nothing.
He replied: ‘Thus did your Lord speak. That is easy for Me; even as I brought you into being when you were nothing before.‘
He said, "Thus said your Lord: `It is easy for Me to do. I created you before that, and you were nothing.' "
He said, "It will be so. Your Lord says: 'It is easy for Me, for I created you before, when you were nothing.' "
He said, "It will be so. Your Lord says: 'It is easy for Me, for I created you before when you were nothing.' "
He said, “Thus your Lord said, ‘it is easy on Me, and I already created you before, and you were not a thing.’
He said: 'So (it will be)'. Your Lord says: 'It is easy for Me, for indeed I created you aforetime when you were nothing'
He said: 'Thus it is. Your Lord says, “This is easy for Me; even as I had earlier created you when you were nothing.â€'
He said, "Thus it is. Your Lord says, 'It is easy for Me.' I created you before, and you were nothing." (The infertility in his wife was treated. (21:90))
He said: So shall it be, your Lord says: It is easy to Me, and indeed I created you before, when you were nothing
The angel bearing the revelation said, `So shall it be.' But thy Lord says, `It is easy for ME, and indeed I created thee before, when thou wast nothing.
He said, “Thus shall it be. Thy Lord says, ‘It is easy for Me! I had created thee before, when thou wast nothing!’
He (Allah's angel who brought the message) said: "(It will still be) so: Your Lord says, 'That is easy for Me: Certainly, I did really create you before when you were nothing!' "
He replied, “So it will be; your Lord says, ‘It is easy for Me, just as I created you before, when you were nothing.’”
He said, 'It will be so, your Lord says, 'it is easy for me, and I created you before, when you were nothing.''
[An angel] said, "Thus [it will be]; your Lord says, 'It is easy for Me, for I created you before, while you were nothing.' "
He said, 'Thus says your Lord, "It is easy for Me, and certainly I created you before, and you were nothing."'
He said: "So (it will be) thy Lord saith, 'that is easy for Me: I did indeed create thee before, when thou hadst been nothing!'"
He said: "So (it will be) thy Lord saith, 'that is easy for Me: I did indeed create thee before, when thou hadst been nothing!'"
قَالَ رَبِّ ٱجۡعَل لِّیۤ ءَایَةࣰۖ قَالَ ءَایَتُكَ أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَـٰثَ لَیَالࣲ سَوِیࣰّا ١٠
He said, ‘Give me a sign, Lord.’ He said, ‘Your sign is that you will not [be able to] speak to anyone for three full [days and] nights.’
(Zachariah) said: “My Lord! Appoint for me a sign.” He (Allah) said: “Your sign is that you shall not speak to people for 3 nights together though you have no bodily defect.”
He said: my Lord appoint for me a sign. Allah said: thy sign is that thou shalt not speak unto mankind for three nights, while sound
He said: "O Lord, give me a token." "Though sound," He answered, "you will not talk to any one for three nights running."
(Zechariah) said, “My Rabb! Give me a sign...” He said, “Your sign is that you will not be able to speak to the people for three nights, although being sound/healthy in body.”
He said, ´My Lord, give me a Sign.´ He said, ´Your Sign is not to speak to people for three nights despite the fact that you are perfectly able to.´
He said, ‘My Lord! Appoint a sign for me.’ He said, ‘Your sign is that you will not speak to the people for three complete nights.’
(Zachariah) prayed: "My Lord, appoint a sign for me." "Your sign," He said, "is that you will not be able to speak to people for three nights."
He (- Zachariah) said, `My Lord! appoint for me a commandment.' (The Lord) said, `The commandment for you is that you shall not speak to people for three successive (days and) nights, being in sound health
He said, 'Lord, appoint to me some sign.' Said He, 'Thy sign is that thou shall not speak to men, though being without fault, three nights.
He said: “My Lord, give me a sign.” He said: “Your sign is that you will not speak to people for three nights (being) sound (and healthy).”
Zechariah said: “My Lord, confirm your will with a sign.” God said: “Your sign is that you will become so overcome with the emotions that you will not be able to speak to the people for three day and nights.”
Zechariah said, “O my Lord, give me a sign.” “Your sign,” he answered, “Shall be that you will not speak to any person for three nights, even though you are not mute.
He said, “My Lord, give me a sign.” He said, “Your sign is that you do not speak to people for three nights, (despite) being in perfect shape.”
Said he, 'O my Lord! make for me a sign.' He said, 'Thy sign is that thou shalt not speak to men for three nights (though) sound.
He said, "My Lord, give me a sign"; He said, "Your token is that you will not speak to people for three nights, although in proper health."
He said, “O My Lord appoint for me a sign.” He said, “Your sign will be that you will not speak with men for three complete nights.”
Zacharias answered, O Lord, give me a sign. The angel replied, thy sign shall be, that thou shalt not speak to men for three nights, although thou be in perfect health
Said he, "O my Lord! Give me a sign." He said, "Your sign is that you shall not speak to any man for three nights, though you are sound."
He (Zachariah) said: 'Lord, make for me a sign. ' He replied: 'Your sign is that you shall not speak to people for three nights being without fault.
He said: "Vouchsafe me, O my Lord! a sign." He said: "Thy sign shall be that for three nights, though sound in health, thou speakest not to man."
(Zakariyya) said: “My Nourisher-Sustainer! Specify to me a sign.” He said: “The sign to you is that you shall not speak to mankind for three nights (inspite of) being healthy.
Zechariah said: My Lord! Assign for me a sign. He said: Thy sign is that thou wilt not speak to humanity for three nights, although being without fault.
(Zechariah) said, “My Lord, give me a sign.” He said, “Your sign will be that you cannot speak to anyone for three straight nights.”
Zakariya said "O my Lord! Give me a Sign". He said: "Your sign is that for three nights you shall not be able to speak to the people even being sound in health."
Zechariah said: "Lord, grant me a Sign." Said He: "Your Sign is that you shall not be able to speak to people for three nights, though you will be otherwise sound."
He said: My Lord, give me a sign. He said: Thy sign is that thou speak not to people three nights, being in sound health
He said, "My Fosterer! make for me a sign," He said, "Your sign is that you will not speak to mankind for three nights (though) in sound health."
Zachariah said, "My Lord! Give me a sign." The Lord said, "Your sign is that you will not be able to speak to the people for three consecutive nights."
(Zakariyya [Zacharias]) submitted: ‘My Lord, set a sign for me.’ He said: ‘Your sign is that, despite good health, you shall not be able to speak to the people for three nights (and days).
He said: "My Lord, make for me a sign." He said: "Your sign is that you will not speak to the people for three nights consecutively."
He said: "My Lord, make for me a sign." He said: "Your sign is that you will not speak to the people for three nights consecutively.
He said: "My Lord, make for me a sign." He said: "Your sign is that you will not speak to the people for three nights consecutively."
He said: "My Lord, make/put for me a sign/evidence." He said: "Your sign/evidence (is) that you do not converse/talk (to) the people three nights straight ."
[Zachariah] prayed: "O my Sustainer! Appoint a sign for me!" Said [the angel]: "Thy sign shall be that for full three nights [and days] thou wilt not speak unto men
He said, "Lord! Make for me (some) sign." Said He, "Your sign is that you shall not speak to (any of) mankind, though being in perfect shape, (i.e. being without fault, or defect; literally: in "perfect" mold) three nights."
He said: My Lord! Appoint for me some token. He said: Thy token is that thou, with no bodily defect, shalt not speak unto mankind three nights
Zachariah asked, " Lord, show me evidence (if this is a heavenly news)." The Lord said, "The evidence for it is that you must not speak (to any mortal) though you are in good health for three nights (and days)."
He said, .My Lord, make for me a sign. He said, .Your sign is that you will not (be able to) speak to the people for three (consecutive) nights, even though you will be sound in health
‘Zachariah’ said: "My Lord, give me a sign." He said: "Your sign is that you shall not speak to the people for three consecutive nights."
Said, "Lord! Assign a sign for me." Said, "Despite being healthy, you shall be unable to speak for three days. That shall be your sign!"
Zachariah said: ‘My Lord, give me a sign!’ He said: ‘Your sign is that you shall not speak to the people for three consecutive nights’.
He -Zakariya- said: "O Allah, my Creator, may I be given a token which satisfies my reason!" He was told: "What serves to indicate the fact shall be your inability to talk to people for three nights albeit you are all sound"
Zakariyya said, “Lord, make for me a sign.” He said, “Your sign is: you won’t be able to speak to people for three days and nights.”
Zachariah said, “My Lord! Grant me a sign.” He responded, “Your sign is that you will not ˹be able to˺ speak to people for three nights, despite being healthy.”
He said: my Lord, assign me a sign. He said: your sign is that you shall not talk to people for three nights consecutively.
Lord,‘ said Zacharias, ‘give me a sign.‘ ‘Your sign is that for three days and nights,‘ He replied, ‘you shall be bereft of speech, though otherwise sound in body.‘
He said, "My Lord, give me a sign." He said, "Your sign is that you will not speak to the people for three consecutive nights."
[Zechariah] said, "My Lord, give me a sign." He said, "Your sign is that you will not speak to people for three full nights."
[Zechariah] said, "My Lord, give me a sign." He said, "Your sign is that you will not speak to people for three full nights."
He said, “My Lord, set up for me a verse.” He said, “Your verse is that you will not talk to the people for three nights, consecutively.”
He (Zechariah) said: 'My Lord! appoint for me a sign.' Said He: 'Your sign is that you shall not be able to speak to the people for three nights, though sound (in health)
[Zachariah] said: 'My Lord! Give me a sign.' He replied: 'Your sign will be that for full three nights [and days] you will not speak to people.'
Zachariah said, "My Lord! Give me a special message." He said, "The Message is that you shall not speak to people for three nights (and days) consecutively." (He was not to break the news too soon, before he and his wife Elizabeth got over their excitement). (3:40-41), (19:26))
He said: My Lord! give me a sign. He said: Your sign is that you will not be able to speak to the people three nights while in sound health
Zachariah said, `My Lord appoint for me a commandment.' God said, `The commandment for thee is that thou shalt not speak to the people for three successive days and nights.
He said, “My Lord! Appoint for me a sign.” He said, “Thy sign shall be that thou shalt not speak with men for three nights, [while thou art] sound.
(Zakariyya) said: "O my Lord! Give me a Sign." The answer was, "Your Sign shall be that you shall not speak to mankind for three nights, even though you are not dumb."
He asked, “My Lord, give me a sign.” He replied, “Your sign is that you won’t speak to people for three consecutive nights.”
He said, 'My Lord, give me a sign.' He said, 'Your sign is that you will not speak to the people for three nights straight.'
[Zechariah] said, "My Lord, make for me a sign." He said, "Your sign is that you will not speak to the people for three nights, [being] sound."
He said, 'My Lord! Make for me a sign.' He said, 'Your sign is that you shall not speak unto mankind for three nights, sound.'
(Zakariya) said: "O my Lord! give me a Sign." "Thy Sign," was the answer, "Shall be that thou shalt speak to no man for three nights, although thou art not dumb."
(Zakariya) said: "O my Lord! give me a Sign." "Thy Sign," was the answer, "Shall be that thou shalt speak to no man for three nights, although thou art not dumb."
فَخَرَجَ عَلَىٰ قَوۡمِهِۦ مِنَ ٱلۡمِحۡرَابِ فَأَوۡحَىٰۤ إِلَیۡهِمۡ أَن سَبِّحُوا۟ بُكۡرَةࣰ وَعَشِیࣰّا ١١
He went out of the sanctuary to his people and signalled to them to praise God morning and evening
So he came out to his people from the praying place, then he told them by signs to glorify (Allah) in the morning and in the afternoon.
Then he came forth to his people from the sanctuary, and he beckoned unto them. hallow your Lord morning and evening
So he came from the chamber to his people, and suggested to them (by signs) to sing the praises of the Lord morning and evening
So (Zechariah) came out of the shrine and signaled to them to exalt (tasbih) in the morning and evening.
He came out to his people from the Upper Room and gestured to them to glorify Allah in the morning and the evening.
So he emerged before his people from the Temple, and signaled to them that they should glorify [Allah] morning and evening
So he (Zachariah) came out to his people from the sanctuary (where he had been praying in the Temple), and signified to them: "Glorify your Lord at daybreak and in the afternoon."
Then he (- Zachariah) went forth to his people from the Sanctuary and told them in a low voice and by signs, to glorify (their Lord) morning and evening
So he came forth unto his people from the Sanctuary, then he made signal to them, 'Give you glory at dawn and evening.
So, he went out of the chamber (place of prayer) to his people, and revealed to them (by sign language) to glorify (God) morning and evening.
Zechariah then left that place of the worship and by the sign language asked his people to glorify the Lord in the morning and in the afternoon
So Zechariah came out to his people from his chamber, and he conveyed to them, “Praise God in the morning and in the evening”
So he came out to his people from the sanctuary and signaled to them to exalt (God), morning and evening.
Then he went forth unto his people from the chamber, and he made signs to them: 'Celebrate (God's) praises morning and evening!
He therefore emerged upon his people from the mosque, and told them through gestures, "Keep proclaiming the Purity (of your Lord) morning and evening."
So he came out to his people from the sanctuary and signified to them that glorify [your Lord] in the morning and in the evening.
And he went forth unto his people, from the chamber, and he made signs unto them, as if he should say, praise ye God in the morning and in the evening
Then he went forth unto his people from the chamber, and he made signs to them, "Glorify your Lord at break of day and fall of night."
Then he came out from the Sanctuary to his nation, and gestured to them to exalt (their Lord) at the dawn and at the evening
And he came forth from the sanctuary to his people, and made signs to them to sing praises morn and even
Then he came out to his nation from Al-Mihrab. And he directed them in signs and signals that they may glorify (Allah) by the morning and in the evening
So he went forth to his folk from the sanctuary. Then, he revealed to them: Glorify in the early morning dawn and evening.
(Zachariah) appeared to his people from his prayer chamber, and he told them by signs to glorify Allah in the morning and in the evening.
After this Zakariya came out of the shrine and asked his people, through sign language, to glorify Allah in the morning and in the evening
Thereupon Zechariah came out from the sanctuary and directed his people by gestures to extol His glory by day and by night
So he went forth to his people from the sanctuary and proclaimed to them: Glorify (Allah) morning and evening
So he came out to his people from the sanctuary then communicated to them by signs that they should glorify (Allah) morning and evening.
So he came out to his people from the chamber, then he communicated to them, through signs, that they should glorify Allah morning and evening
Then (Zakariyya [Zacharias]) came out from his worshipping chamber to his people and conveyed to them (i.e., made them understand) by gestures to glorify (Allah) morning and evening
So he went out amongst his people from the temple enclosure, and he indicated to them that they should glorify Him morning and evening
So he went out among his people from the temple enclosure, and he indicated to them that they should glorify Him at dawn and dusk
So he went out among his people from the enclosure, and indicated to them that they should glorify Him at dawn and dusk.
So he emerged on (to) his nation, from the center of the assembly/the prayers' niche , so he inspired/transmitted/signaled to them that praise/glorify (at) daybreaks/early mornings and evenings/first darkness/dinnertime
Thereupon he came out of the sanctuary unto his people and signified to them [by gestures]: "Extol His limitless glory by day and by night!"
So he went out to his people from the Chamber, then he signified (Literally: revealed) to them, "Extol (your Lord) before sunrise and at nightfall."
Then he came forth unto his people from the sanctuary, and signified to them: Glorify your Lord at break of day and fall of night
Zachariah came out to his people from place of worship and inspired them to glorify the Lord both in the morning and evening
Then he came out to his people from the place of prayer, and directed them by gestures to proclaim the purity of Allah at morning and evening
Then he came out to his people from the sanctuary, and inspired them (through gesture) to celebrate the Praise of their Lord and to declare His divine Glory in the morning and in the evening.
He emerged from the chamber, and gestured to his followers asking them to sing the praises (of Allah), morning and evening
Then he came out to his people from the sanctuary and inspired them (through gesture) to celebrate the praise of their Lord and to declare His Glory in the morning and the evening.
And so he went out of the temple to his people and by making signs he intimated to them to praise the O Allah frequently and to glorify Him and extol His glorious attributes morning and evening
So, he came out of his prayer room and signalled to the congregation to glorify Allah morning and evening.
So he came out to his people from the sanctuary, signalling to them to glorify ˹Allah˺ morning and evening.
So he went out to his people from the prayer niche and gestured to them to glorify (Allah) in the mornings and evenings.
Then Zacharias came out from the Shrine and exhorted his people to give glory morning and evening
He came out to his family, from the sanctuary, and signaled to them: "Meditate (on God) day and night."
So he came out from the sanctuary and signaled his people to glorify [God] in the morning and in the evening
So he came out from the sanctuary and signaled his people to glorify [God] in the morning and the evening
So, he exited out upon his kinfolk, from the prayer niche, so he revealed to them that you glorify in morning and evening
Then he went out (of the sanctuary) unto his people and made signs unto them that they should glorify (Allah) morning and evening
He then came out to his people from the sanctuary and signified to them [by gesture] to extol God's limitless glory by day and by night.
Then Zachariah came out from the shrine and told his deputies by signs, "Keep striving in your mission morning and evening that his Glory be manifest to beholders."
So he went forth to his people from his place of worship, then he made known to them that they should glorify (Allah) morning and evening
Then he came forth unto his people from the chamber and asked them in a low voice to glorify GOD morning and evening
So he came forth from the sanctuary unto his people, and signaled to them that they should glorify morning and evening
Then he [Zakariyya (Zachariah)] came out from his chamber to his people: He told them by Signs to recite Allah's praises in the morning and in the afternoon
Exiting the sanctuary, he signaled to his people to praise morning and evening.
And he came out to his people, from the sanctuary, and signaled to them to praise morning and evening
So he came out to his people from the prayer chamber and signaled to them to exalt [ Allah ] in the morning and afternoon
Then he went out to his people from the chamber, and he made signs to them: 'Glorify morning (Dawn to sunrise) and afternoon (Noon to mid-afternoon).'
So Zakariya came out to his people from him chamber: He told them by signs to celebrate God's praises in the morning and in the evening
So Zakariya came out to his people from him chamber: He told them by signs to celebrate Allah's praises in the morning and in the evening
یَـٰیَحۡیَىٰ خُذِ ٱلۡكِتَـٰبَ بِقُوَّةࣲۖ وَءَاتَیۡنَـٰهُ ٱلۡحُكۡمَ صَبِیࣰّا ١٢
[We said], ‘John, hold on to the Scripture firmly.’ While he was still a boy, We granted him wisdom
(It was said to his son): “O John! Hold the Scripture with strength.” And We gave him wisdom while he was a child,
O Yahya! se hold fast the book. And We vouchsafed unto him wisdom, while yet a child
(We said:) "O John, hold fast to the Book;" and We gave him wisdom right from boyhood
“O John! Hold firmly onto the knowledge of the reality!” When We taught (John) the reasons underlying matters and the ability to read the system, he was only a child!
´Yahya, take hold of the Book with vigour.´ We gave him judgement while still a child,
‘O John!’ [We said,] ‘Hold on with power to the Book!’ And We gave him judgement while still a child
(John was born and when he grew up, We commanded him:) "O John! Hold fast to the Book (the Torah) with (all your) strength!" And We granted him sound, wise judgment (and true understanding of God’s Law) while he was yet a little boy
(We said to John,) `Yahya! hold fast the (divine) Book.' And while he was yet a child We gave him wisdom
'O John, take the Book forcefully'; and We gave him judgment, yet a little child
Yahya, take the book firmly. And We gave him wisdom from childhood,
I ordered Zechariah’s son: “John, you shall observe the laws (as revealed in the Scripture) with the utmost respect.” Evan as a child I blessed John with wisdom
“O Yahya, take hold of the Book with might.” And We gave him wisdom even as a youth
“O John, hold on to the Scripture firmly,” and We gave him wise judgment in his youth
'O John! take the Book with strength;' and we gave him judgment when a boy
"O Yahya - hold the Book firmly"; and We gave him Prophethood in his infancy. (Prophet Yahya was only 2 years old at that time.
“O Yahaya! Hold the book with all your strength and We had given him the wisdom while still a child.
And We said unto his son, O John, receive the book of the law, with a resolution to study and observe it. And We bestowed on him wisdom, when he was yet a child
(And it was said to his son) " O John! Hold fast the Book", and We gave him Wisdom even as a boy
(We said): 'O John, hold fast to the Book', and We bestowed on him judgment while yet a chil
We said: "O John! receive the Book with purpose of heart:" - and We bestowed on him wisdom while yet a child
O Yahya! Hold Al-Kitab with firmness. And We bestowed him decisive power while yet a child. [Note that Allah addresses Yahya directly by name. This style is again available in Verse 38/26 when Allah directly addresses Daud. No other Prophet is directly addressed in Al-Kitab by name. The permanent and eternal Manual for mankind, revealed in original to each and every Prophet of Allah has many characteristics specific to itself, not applicable to any other book or literature whatsoever]
O Yahya! Take the Book with strength. And We gave him critical judgment while a lad,
[After John’s birth:] “O John, secure the Book with valor.” We gave him wisdom even as a youth.
To John, when he became old enough, We said: " Hold firmly to the Book." We granted him wisdom, while he was yet a boy
"O John! Hold the Book with all your strength." We had bestowed wisdom upon him while he was still a child
O John, take hold of the Book with strength. And We granted him wisdom when a child
"O Yahya ! hold the book with strength." And We gave him wisdom (in) childhood (itself),
"O John! Hold on to the Book firmly." And We granted him the authority over men while he was yet a child
O Yahya (John)! Hold fast to (Our) Book (the Torah). And We granted him wisdom and vision (i.e., Prophethood) whilst yet a child
"O John, take the Scripture with confidence." And We gave him authority while in his youth
"O John, take the Book with confidence." And We gave him authority while in his youth
O John, take the Book with confidence. And We gave him authority while in his youth.
You John/Yahya, take The Book with power/strength, and We gave/brought him the judgment/rule (as) a boy/child/infant
[And when the son was born and grew up, he was told,] "O John! Hold fast unto the divine writ with [all thy] strength!" - for We granted him wisdom "while he was yet a little boy
"O Yahya, (John) take the Book powerfully." And We brought him judgment (when) a young boy
(And it was said unto his son): O John! Hold fast the Scripture. And we gave him wisdom when a child
We commanded John, Zachariah's son, to follow the guidance of the Lord with due steadfastness. To John We gave knowledge and wisdom to John during his childhood
(When the child was born, Allah said to him,) .O YaHya, hold on to the Book firmly. And We gave him wisdom, while he was still a child
(It was said unto his son): "O’ ‘John’, hold fast the ‘Scripture’." We endowed him with wisdom, even in his adolescence.
"Oh Yahya! Hold on to the book with all your might!" We gave him the wisdom even as a lad
(We Said): ‘O’ John, hold fast to the Scripture". And We granted him the Gift of Prophecy even in his childhood,
"O Yahya", he was told, "take the Book AL-Tawrah (the Torah) adhere to all that We have imparted to you and observe the code of discipline and body of regulations and hold them in esteem and hold to your promise and pay attention. Regard to it and be mindful of Our commandments", and We imbued him with wisdom in his childhood
“Yahya, hold the Book firmly,” and We gave him wisdom in his childhood,
˹It was later said,˺ “O John! Hold firmly to the Scriptures.” And We granted him wisdom while ˹he was still˺ a child,
Oh Yahya (John), adopt the book with strength, and We gave him sound judgement as a young boy.
To John We said: ‘Observe the Book with a firm resolve.‘ We bestowed on him from Ourself wisdom
"O John, you shall uphold the scripture, strongly." We endowed him with wisdom, even in his youth.
"John, take hold of the Book with steadfastness." And We gave him wisdom [while he was still] a boy
“John, take hold of the Book with steadfastness." And We gave him wisdom [while he was still] a boy
“O John (Yahya), Take the Book with force,” and We gave him the judgment as a boy (child).
'O' Yahya! Take hold of the Book with might.'And We gave him wisdom (apostleship) while yet a child
[To his son We said]: 'John! Hold fast to the book with [all your] strength.' We granted him wisdom while he was still a youth,
(John was born according to the good news.) We told him "O Yahya! Hold fast the Scripture." And We had granted him wisdom and good judgment when he was yet a little boy
O Yahya! take hold of the Book with strength, and We granted him wisdom while yet a chil
God said, `O Yahya, hold fast the Book.' And WE gave him wisdom while yet a child
“O John! Take the Book with strength!” And We gave him judgment as a child
(To his son came Allah's command), "O Yahya (John)! Hold on to the Book with strength": And even as (he was) a youth, We gave him Wisdom
“O John, adhere firmly to the Scripture.” We endowed him with wisdom while he was still a youth.
'O John, hold on to the Scripture firmly,' and We gave him wisdom in his youth
[ Allah ] said, "O John, take the Scripture with determination." And We gave him judgement [while yet] a bo
'O John! Take the Book with strength;' And We gave him judgment when a boy,
(To his son came the command): "O Yahya! take hold of the Book with might": and We gave him Wisdom even as a youth
(To his son came the command): "O Yahya! take hold of the Book with might": and We gave him Wisdom even as a youth
وَحَنَانࣰا مِّن لَّدُنَّا وَزَكَوٰةࣰۖ وَكَانَ تَقِیࣰّا ١٣
tenderness from Us, and purity. He was devout
compassion (sympathetic to people) from Us, (made him) pure from sins, and he was righteous,
And tenderness from Our presence and purity, and he was God-fearing
And compassion from Us, and goodness. So he was devout
And We bestowed him with a spiritual life and purity (alms) from Our ladun... He was ever so sensitive in protection!
and tenderness and purity from Us — he had taqwa —
and a compassion and purity from Us. He was Godwary
And (the gift of) compassion from Our Presence, and purity. He was very pious and righteous
And tenderheartedness and purity by Our (special) grace. He was one who carefully guarded against evil
and a tenderness from Us, and purity; and he was godfearing
and sympathy and purity (and integrity) from Us, and he was cautious (of God),
I gave him tenderness of heart and saved him from any sin and he responded to these blessings with righteousness
As well as piety as from Us, and refinement. He was devout
and tenderness from Us and purity, and he was mindful (of God),
and grace from us, and purity; and he was piou
And compassion from Ourselves, and chastity; and he was extremely pious
And [was granted] tenderness from Our presence and purity and he was reverent to Allah.
and mercy from us, and purity of life; and he was a devout person
And compassion from Our Presence, and purity; and he was devout (pious, righteous)
and tenderness from Us and purity, and he was cautious
And mercifulness from Ourself, and purity; and pious was he
And (made him) sympathetic (to men as a mercy or a grant) from Us and pure and sanctified (from sins) and he was deeply righteous
and Our continuous mercy from that which proceeds from Our Presence and purity and he had been devout
[We gave him] compassion as from Us, and purity. He was devout.
and also granted him kindness and purity by Our grace, and he grew up a pious man
and We also endowed him with tenderness and purity, and he was exceedingly piou
And kind-heartedness from Us and purity. And he was dutiful
and compassion from Us and purity, and he was one who guarded (against evil),
And We gave him the gift of compassion from Us and of purity, and he feared Allah
And (blessed him) with sympathy and tenderness and purity and virtuousness from Our kind presence, and he was very Godfearing
And he had kindness from Us and purity, and he was ever righteous
And tenderness from Us, and purity, and he was ever righteous
And tenderness from Us, and purity, and he was ever righteous.
And compassion/kindness from at Us, and purification/correction and he was fearing and obeying
as well as, by Our grace, [the gift of] compassion and purity; and he was [always] conscious of U
And a sympathy from very close to Us, and cleanliness. And he was pious
And compassion from Our presence, and purity; and he was devout
We gave him compassion and purity. He was a pious human being
and (blessed him with) love from our own, and purity; and he was God-fearing
(We endowed him with) compassion and purity from Our Own Selves; and he was a pious devotee,
And by Our grace, We granted him compassion and purity; he was pious
As well as purity and compassion and from us. And he was a pious devotee,
And We imbued him with compassion and tenderness of the heart and We made piety reign in his heart and he entertained the profound reverence dutiful to Allah
soft-hearted, pure and pious.
as well as purity and compassion from Us. And he was God-fearing,
And (he was given) compassion and purity from Us, and he was aware (of Allah).
grace, and purity while yet a child, and he grew up a righteous man
And (we endowed him with) kindness from us and purity, for he was righteous.
as well as affection from Us and purity, and he was always mindful of Us
as well as affection from Us and purity, and he was always mindful of Us
And a tenderness from our presence, and a refinement. And He was pious.
And (also) compassion from Us and piety; and he was God-fearing
as well as, by Our grace, compassion and purity; and he was [always] righteous,
We gave him compassion and a spotless character. And he lived an upright life
And tenderness from Us and purity, and he was one who guarded (against evil)
And tenderness of heart from US and purity, and he was pious
and a tenderness from Our Presence, and purity; and he was reverent
And pity (for all creatures) as from Us, and purity: He was truly pious
And affection from Us, and purity, and he was deeply devout.
And tenderness from Us, and innocence. He was devout
And affection from Us and purity, and he was fearing of Alla
And grace from Us, and purity; and he was pious,
And piety (for all creatures) as from Us, and purity: He was devout
And piety (for all creatures) as from Us, and purity: He was devout
وَبَرَّۢا بِوَ ٰلِدَیۡهِ وَلَمۡ یَكُن جَبَّارًا عَصِیࣰّا ١٤
kind to his parents, not domineering or rebellious
and dutiful to his parents, and he was neither arrogant nor disobedient
And duteous unto his parents, and Was not high-handed rebel
And kind to his parents, neither arrogant nor disobedient
He was kind to his parents; he was neither a tyrant nor a rebel.
and devotion to his parents — he was not insolent or disobedient.
and good to his parents, and was not self-willed or disobedient
And dutiful towards his parents, and he was never unruly, rebellious
And (he was) dutiful towards his parents and he was neither arrogant nor rebellious
and cherishing his parents, not arrogant, rebellious
and good (and kind) to his parent, and he was not a disobeying bully.
He was very respectful towards his parents. He was neither arrogant nor disobedient
And kind to his parents, and he was not overbearing or rebellious
and was very kind to his parents, and he was never a disobedient coercer.
and righteous to his parents, and was not a rebellious tyrant
And was good to his parents and not forceful, nor disobedient
And kind to his parents and never was he overbearing, disobedient.
and dutiful towards his partents, and was not proud or rebellious
And kind to his parents, and was not arrogant and rebellious
honoring his parents, being neither arrogant nor rebellious
and duteous to his parents; and not proud, rebellious
and dutiful to his parents and he did not become an arrogant or disobedient (either to Allah or to his parents)
and pious to ones who are his parents and be not haughty nor rebellious.
He was kind to his parents, and he was never arrogant or rebellious.
dutiful to his parents - he was neither arrogant nor disobedient
and cherishing to his parents. Never was he insolent or rebellious
And kindly to his parents, and he was not insolent, disobedient
and dutiful to his parents and he was not compelling (rebellious), disobedient.
And ever courteous to his parents, he was never insolent, disobedient
(He was) greatly righteous (and dutiful) to his parents, and was neither disobedient nor arrogant (like common boys)
And dutiful to his parents, and never was he a tyrant or disobedient
And dutiful to his parents, and never was he a disobedient tyrant
And dutiful to his parents, and never was he a disobedient tyrant.
And righteous/obedient with his parents, and he was not a disobedient tyrant/rebel
and full of piety towards his parents; and never was he haughty or rebellious
And benign to his parents, and he was not arrogant, disobedient
And dutiful toward his parents. And he was not arrogant, rebellious
kind to his parents, not arrogant or a rebellious person
and he was good to his parents; and he was not oppressive (or) disobedient
And dutiful toward his parents. He was neither supercilious nor insubordinate.
He was devoted and kind to his parents; not defiant or arrogant
And dutiful to his parents. He was neither supercilious nor insubordinate.
He was naturally well disposed, he exhibited a kind and affectionate disposition by his conduct to his parents and he never played the tyrant nor did his heart beat rebellious to lawful and pious resolves
He was kind to his parents, never a tormentor or disobedient.
and kind to his parents. He was neither arrogant nor disobedient.
And devoted to his parents, and he was not oppressive or rebellious.
honouring his father and mother, and neither arrogant nor rebellious
He honored his parents, and was never a disobedient tyrant.
and full of kindness towards his parents, and he was not domineering or rebellious.
and affectionately kind towards his parents, and he was not overbearing or rebellious.
And a devoter to his parents; and he was not a disobedient, mighty.
And kindness to his parents, and (unto the people) he was neither insolent (nor) disobedient
and kind to his parents. Never was he haughty or rebellious.
He was dutiful toward his parents, and was polite, not rebellious or arrogant
And dutiful to his parents, and he was not insolent, disobedient
And dutiful towards his parents. And he was not haughty and rebellious
and dutiful toward his parents. He was not domineering, rebellious
And kind to his parents, and he was not overbearing nor rebellious
And he was benevolent to his parents, and he was neither arrogant nor disobedient.
And kind to his parents; and he was not a disobedient tyrant
And dutiful to his parents, and he was not a disobedient tyrant
And dutiful to his parents, and not a rebellious tyrant.
And kind to his parents, and he was not overbearing or rebellious
And kind to his parents, and he was not overbearing or rebellious
وَسَلَـٰمٌ عَلَیۡهِ یَوۡمَ وُلِدَ وَیَوۡمَ یَمُوتُ وَیَوۡمَ یُبۡعَثُ حَیࣰّا ١٥
Peace was on him the day he was born, the day he died, and it will be on him the day he is raised to life again
Peace be on him the day he was born, the day he dies, and the day he will be raised up to life (again)!
And Peace be unto him the day he was born and the day he dieth and the day he will be raised up alive
So peace on him the day he was born, the day he will die, and the day that he will be raised from the dead
Salam was upon him on the day he came to the world, the day he tasted death, and the day he was resurrected as an immortal (this denotes resurrection takes place immediately after death).
Peace be upon him the day he was born, and the day he dies, and the day he is raised up again alive.
Peace be to him, the day he was born, and the day he dies, and the day he is raised alive
So peace be upon him on the day he was born and the day of his death, and the day when he will be raised to life
Blessed was he the day he was born and the day he died and (peace will be upon him) the day he will be raised to life (again)
'Peace be upon him, the day he was born, and the day he dies, and the day he is raised up alive!
And peace (and well-being) upon him the day he was born and the day he died and the day he is raised to life.
He was greeted the day he was born, the day he died, and will be greeted in the day of his resurrection
So peace be upon him the day he was born, the day he dies, and the day that he will be raised up to life
And peace be upon him the day he was born and the day he dies and the day he is resurrected alive.
So peace upon him the day he was born, and the day he died, and the day he shall be raised up alive
And peace is upon him the day he was born, and the day he will taste death, and the day he will be raised alive
And peace be upon him the day he was born and the day he dies and the day he will be raised alive.
Peace be on him the day whereon he was born, and the day whereon he shall die, and the day whereon he shall be raised to life
So peace upon him the day he was born, and the day he died, and the day he shall be raised up to life again
Peace be upon him on the day he was born and the day he dies, and on him the day when he is raised up alive
And peace was on him on the day he was born, and the day of his death, and shall be on the day when he shall be raised to life
And Salamun (peace and security) on him the day he was born, the day he dies, and the day he will be raised up to life (in Resurrection)
And peace be on him the day on which he was given birth and the day he dies and the day he is raised up, living.
Peace on him the day he was born, the day that he died, and the day that he will be resurrected to life.
Peace be on him the day he was born, the day of his death and the Day he will be raised to life again
Peace be upon him the day he was born, and the day he will die, and the day he will be raised up alive
And peace on him the day he was born and the day he died, and the day he is raised to life
And peace be on him on the day he was born and the day he dies and the day he will be raised alive.
And peace on him on the day he was born, the day he dies, and the day he is raised to life again
And peace be on Yahya (John) the day he was born, the day he dies, and the day he will be raised up alive
And peace be upon him the day he was born, and the day he dies, and the Day he is resurrected alive
And peace be upon him the day he was born, and the day he dies, and the Day he is resurrected alive
And peace be upon him the day he was born, and the day he dies, and the Day he is resurrected alive.
And security/peace on him (on the) day he was born and (the) day he dies, and (the) day he be sent/resurrected/revived alive
Hence, [God's] peace was upon him on the day when he was born, and on the day of his death, and. will be [upon him] on the day when he shall be raised to life [again]
And peace be upon him, the day he was begotten and the day he dies, and the day he is made to rise again alive
Peace on him the day he was born, and the day he dieth and the day he shall be raised alive
He was born and died in peace and will be brought back to life again in peace
Peace on him the day he was born, the day he dies and the day he will be raised alive
Peace be upon him the day he was born, the day he will die, and the day he will be raised to life!
Peace be upon him, the day he was born! The day he died! And the day he shall be brought back to life
Peace Be Upon Him the day he was born, the day he will die, and the day he will be raised to life!
And with peace and truth did his birth ever shine; peace be unto him at the encounter with death and in Day of Judgement when he is restored to life
So Allah’s peace be on him the day he was born, the day he will die and the day he will be resurrected
Peace be upon him the day he was born, and the day of his death, and the day he will be raised back to life!
And peace is with him on the day he was born and the day he dies and the day he is brought to life again.
Peace he on him on the day he was born and on the day of his death and on the day he is raised to life
Peace be upon him the day he was born, the day he dies, and the day he is resurrected back to life.
[God's] peace was upon him on the day he was born and the day of his death, and it will be upon him on the day he is raised alive.
[God’s] peace was upon him on the day he was born and the day of his death, and it will be upon him on the day he is raised alive.
And peace be upon him on a day he was born, and on a day, he dies, and on a day, he is raised alive.
And peace on him the day he was born, and the day he dies, and the day he shall be raised alive
So peace was upon him on the day he was born, and on the day of his death, and will be on the day when he shall be raised to life again.
Peace on him the day he was born, the day he died and the day he shall be raised alive
And peace on him on the day he was born, and on the day he dies, and on the day he is raised to lif
And peace was on him the day he was born, and the day he died, and peace will be on him the day he will be raised up to life again
Peace be upon him the day he was born, and the day he dies, and the day he is raised alive
And Peace on him, the day he was born, the day he dies, and the day he will be raised (again) to life
And peace be upon him the day he was born, the day he dies, and the day he is raised alive.
And peace be upon him the day he was born, and the day he dies, and the Day he is raised alive
And peace be upon him the day he was born and the day he dies and the day he is raised alive
And peace upon him the day he was born, and the day he died, and the day he shall be raised up alive.
So Peace on him the day he was born, the day that he dies, and the day that he will be raised up to life (again)
So Peace on him the day he was born, the day that he dies, and the day that he will be raised up to life (again)
2
Mary and Jesus
وَٱذۡكُرۡ فِی ٱلۡكِتَـٰبِ مَرۡیَمَ إِذِ ٱنتَبَذَتۡ مِنۡ أَهۡلِهَا مَكَانࣰا شَرۡقِیࣰّا ١٦
Mention in the Quran the story of Mary. She withdrew from her family to a place to the eas
And mention in the book (the Qur’an, O Muhammad, the story of) Mary, when she withdrew in seclusion from her family to a place facing east.
And mention thou in the Book Maryam, what time the retired from her people to a place eastward
Commemorate Mary in the Book. When she withdrew from her family to a place in the Eas
And remind them of Mary in the knowledge that came to you... How she withdrew from her family and retreated to a (far) place in the east (of the shrine).
Mention Maryam in the Book, how she withdrew from her people to an eastern place,
And mention in the Book Mary, when she withdrew from her family to an easterly place
And make mention, in the Book, of Mary. She withdrew from her family to a chamber (in the Temple) facing east (to devote herself to worship and reflection)
And give an account of Mary in this Book when she withdrew from her people to an eastern spacious place (of the temple)
And mention in the Book Mary when she withdrew from her people to an eastern place
And mention Mary in the book, when she withdrew from her family to an eastern place.
Now mention in the Book (Qur’an) the story of Mary. She left her family to an eastern province to dedicate herself completely to the worship of the Lord
Relate in the Book, Mary. When she withdrew from her family to a place in the East
And remembersg in the Scripture Mary, when she secluded herself from her family in an eastern location.
And mention, in the Book, Mary; when she retired from her family into an eastern place
And remember Maryam in the Book; when she went away from her family to a place towards east
And mention in the book Mary when she withdrew herself from her family to a place in the east.
And remember in the book of the Koran the story of Mary; when she retired from her family to a place towards the east
And mention Mary in the Book; when she retired from her family into an eastern chamber
And mention in the Book, Mary, how she withdrew from her people to an eastern place and she took a veil apart from them
And make mention in the Book, of Mary, when she went apart from her family, eastward
And discuss Maryam through Al-Kitab — when she withdrew in seclusion from her family to a place facing east
And remember Mary in the Book when she went apart from her people to an eastern place.
Recall in the Book [of Qur’an] [the story of] Mary when she withdrew from her family to a place of the East.
O Muhammad, relate to them the story of Mary in the Book (The Qur'an) when she withdrew from her family to a place in the East
(O Muhammad), recite in the Book the account of Mary, when she withdrew from her people to a place towards the east
And mention Mary in the Book. When she drew aside from her family to an eastern place
And mention in the book (about) Maryam when she withdrew from her people to an eastern place,
And mention Mary in the Book when she withdrew from her family to stay at a place towards the East
And, (O My Esteemed Beloved,) recite the account of Maryam (Mary) in the Book (the Holy Qur’an) when she separated from her family (adopting seclusion for worship and) moved to the eastern house
And relate in the Scripture Mary, when she withdrew herself from her family to a place which was to the east
And relate in the Book, Mary, when she withdrew herself from her family to a place which was to the east
And recall in the Book Mary, when she withdrew herself from her family to a place which was to the east.
And remember/mention in The Book Mary when she distantly isolated herself from her family/relation (to) an easterly/eastern place/position
AND CALL to mind, through this divine writ, Mary. Lo! She withdrew from her family to an eastern plac
And mention in the Book Maryam (Mary) as she retired from her family to an eastern place
And make mention of Mary in the Scripture, when she had withdrawn from her people to a chamber looking East
(Muhammad), mention in the Book (the Quran) the story of Mary how she left her family and started living in a solitary place to the Eas
And mention in the Book (the story of) Maryam, when she secluded herself from her people to a place towards East
Mention, in the Book (the story of) ‘Mary’, when she withdrew in solitude from her family to a place on the eastern province,
And mention Mary in your narration. Once she excused herself from her family and retired to the eastern wing of the house
And mention in the Book (the story of) Mary when she withdrew in solitude from her family to a place on the eastern province,
Relate O Muhammad to the people what is narrated in the Book -the Quran- relative to Maryam when she withdrew from her family to an eastern chamber -in the Jewish Temple- to perform her religious observances
Mention Maryam, when she left her family to go to a place in the East.
And mention in the Book ˹O Prophet, the story of˺ Mary when she withdrew from her family to a place in the east,
And mention in the book Maryam (Mary) when she retreated from her family to a place facing East.
And you shall recount in the Book the story of Mary: how she left her people and betook herself to a solitary place to the east
Mention in the scripture Mary. She isolated herself from her family, into an eastern location.
Mention in the Book the story of Mary, when she withdrew from her family to a place toward the east,
Mention in the Book the story of Mary, when she withdrew from her family to a place toward the east
And mentioned in the Book Mary, when she withdrew from her family to an eastern place.
And mention in the Book about Mary when she withdrew from her family to an eastern place
Relate in the book [the story of] Mary and how she withdrew from her family to a place in the east,
(O Prophet) Make mention of Mary in the Book when she withdrew from her people to an eastern location. (She left the sanctuary and went to her village in Nazareth)
And mention Marium in the Book when she drew aside from her family to an eastern place
And relate the story of Mary as mentioned in the Book, when she withdrew from her people to an eastern place
And remember Mary in the Book, when she withdrew from her family to an eastern place
In the Book (Quran), tell (the story of) Maryam (Mary), when she went away from her family (for Prayer) to a place in the East (her chamber)
And mention in the Scripture, Mary, when she distanced herself from her family to a place in the east.
And mention in the Scripture Mary, when she withdrew from her people to an eastern location
And mention, [O Muhammad], in the Book [the story of] Mary, when she withdrew from her family to a place toward the east
And mention, in the Book, Mary; when she withdrew from her family to an eastern place;
Relate in the Book (the story of) Mary, when she withdrew from her family to a place in the East
Relate in the Book (the story of) Mary, when she withdrew from her family to a place in the East
فَٱتَّخَذَتۡ مِن دُونِهِمۡ حِجَابࣰا فَأَرۡسَلۡنَاۤ إِلَیۡهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرࣰا سَوِیࣰّا ١٧
and secluded herself away; We sent Our Spirit to appear before her in the form of a perfected man
Then she placed a screen (to separate herself) from them. We sent to her Our angel Gabriel and he appeared before her as a human in all respects.
Then she took beside them a curtain; then We sent unto her Our Spirit, and he took unto her the form of a human being sound
And took cover from them, We sent a spirit of Ours to her who appeared before her in the concrete form of a man
She secluded herself from them... We disclosed Our Spirit (the form of knowledge, wave, materialized data) to her, and he appeared to her as a full human.
and veiled herself from them. Then We sent Our Ruh to her and it took on for her the form of a handsome, well-built man.
Thus did she seclude herself from them, whereupon We sent to her Our Spirit and he became incarnate for her as a well-proportioned human
Thus she kept herself in seclusion from people. Then We sent to her Our spirit, and it appeared before her in the form of a perfect man
Then she screened herself off from them. Then We sent to her Our (angel of) revelation and he presented himself to her in the form of a perfect and well-proportioned man
and she took a veil apart from them; then We sent unto her Our Spirit that presented himself to her a man without fault
She took a partition (to separate herself) from them, then We sent Our spirit (Gabriel) to her, and he looked like a perfect human being to her.
She covered herself up and I sent to her My Spirit (Angel Gabriel.) The Holly Spirit appeared before her in the form of a perfect man
She screened herself from them, then We sent her our angel, and he appeared before her as a human being
And she took a cover for herself away from them, and We sent to her Our spirit, so He appeared to her as a human being in perfect shape.
and she took a veil (to screen herself) from them; and we sent unto her our spirit; and he took for her the semblance of a well-made man
So there she screened herself from them; We therefore sent Our Spirit towards her - he appeared before her in the form of a healthy man. (Angel Jibreel – peace be upon him.
So she secluded herself from them and then We sent Our spirit to her and he presented himself to her in the form of a complete human.
and took a veil to conceal herself from them; and We sent our spirit Gabriel unto her, and he appeared unto her in the shape of a perfect man
And she took a veil (to screen herself) from them; and We sent unto her Our Angel (or spirit); and he assumed for her the semblance of a perfect man
We sent to her Our Spirit (Gabriel) in the resemblance of a perfect human
And took a veil to shroud herself from them: and we sent our spirit to her, and he took before her the form of a perfect man
She placed a screen (to screen herself) from them; then We sent to her Our Ruh (angel) and he appeared before her in the form of a man in all respects
Then, she took to herself a partition away from them, so We sent Our Spirit to her and he presented himself before her as a mortal without fault.
She screened herself from them [for the purpose of prayer and meditation]. We sent Our Spirit to her, and he appeared before her as a man in all respects.
She chose to be secluded from them. We sent to her Our angel and he appeared before her as a grown man
and drew a curtain, screening herself from people whereupon We sent to her Our spirit and he appeared to her as a well-shaped man
So she screened herself from them. Then We sent to her Our spirit and it appeared to her as a well-made man
and took a veil (to screen herself) from them. Then We sent to her Our spirit so he appeared to her like a balanced man.
And she screened herself from them, and We sent to her Our spirit, and it appeared before her as a man well-made
So she adopted veiling from them (the family and the people so that the absolute divine beauty unveils Himself). Then We sent towards her Our Spirit (the angel, Gabriel), who appeared before her in complete form of a human being
She took to a barrier which separated her from them, so We sent Our spirit to her, and he took on the shape of a human in all similarity
So she took a barrier to separate her from them, so We sent Our Spirit to her, and he took on the shape of a human being in all similarity
So she took a veil to separate her from them, so We sent Our Spirit to her, and he took on the shape of a mortal in all similarity.
So she took from other than them a divider/protection , so We sent to her Our Soul/Spirit , so he simulated/represented to her (as an) upright/average human
and kept herself in seclusion from them, whereupon We sent unto her Our angel of revelation, who appeared to her in the shape of a well-made human being
So she took to herself a curtain apart from them; then We sent to her Our Spirit; (i.e., the Angle Jibril "Gabriel) so he took for himself the likeness of a mortal in perfect shape (Or: mold)
And had chosen seclusion from them. Then We sent unto her Our Spirit and it assumed for her the likeness of a perfect man
out of her people's sight. We sent Our Spirit to her, who stood before her in the shape of a well formed human being
then she used a barrier to hide herself from them. Then, We sent to her Our Spirit, (Jibra‘il) and he took before her the form of a perfect human being
Then she took a veil (to cover herself) from them; Then We sent to her Our spirit (Gabriel). Thus he appeared before her in the form of well-proportioned human being.
She drew the curtain behind her and there, We sent Our spirit (angel) to her! It appeared before her in the figure of a full grown man
Then she took a veil (to cover herself) from them. Then We sent to her Our spirit- (Gabriel). So he appeared before her in the form of well-proportioned human being.
She veiled herself from them, since solitude best serves deep devotion. There We sent to her Our Spirit who disguised his identity and appeared as a human all sound
She separated herself from them to stay in an isolated place; We sent the Angel of Revelation to her and he appeared in human form.
screening herself off from them. Then We sent to her Our angel, ˹Gabriel,˺ appearing before her as a man, perfectly formed.
Then she separated herself from them and We sent to her Our spirit and he appeared to her like a real man.
We sent to her Our spirit in the semblance of a full-grown man. And when she saw him
While a barrier separated her from them, we sent to her our Spirit. He went to her in the form of a human being.
and secluded herself from them. We then sent to her Our Spirit, who appeared to her in the shape of a perfect human being.
and secluded herself from them. We then sent to her Our Spirit, who appeared to her in the shape of a perfect human being.
So, she took without them a veil, so We sent to her Our spirit, So He be alike to her as a normal humankind.
So she took a veil (to screen herself) apart from them. Then We sent unto her Our Spirit (Holy Spirit) that presented himself to her a perfect man
where she kept herself in seclusion from them. We, then, sent to her Our angel, who appeared to her in the shape of a well-made human being.
(Since she was not used to mixing with people), she had chosen seclusion from them. Then We sent to her Our angel who appeared to her in the shape of a well-made human being (although he had no physical or material existence)
So she took a veil (to screen herself) from them; then We sent to her Our spirit, and there appeared to her a well-made man
And screened herself off from them. Then WE sent OUR angel to her and he appeared to her in the form of a well proportioned man
And she veiled herself from them. Then We sent unto her Our Spirit, and it assumed for her the likeness of a perfect man
She placed a screen (to hide herself) from them; Then We sent to her Our angel, and he appeared before her in the form of a man of respect in every way
She placed a veil to separate herself from them. Then We sent her Our Spirit, who appeared to her as a perfectly formed human.
She screened herself away from them, and We sent to her Our spirit, and He appeared to her as an immaculate human
And she took, in seclusion from them, a screen. Then We sent to her Our Angel, and he represented himself to her as a well-proportioned man
And she took a veil from them; and We sent unto her Our spirit; and he took for her the semblance of a well-made mortal.
She placed a screen (to screen herself) from them; then We sent her our angel, and he appeared before her as a man in all respects
She placed a screen (to screen herself) from them; then We sent her our angel, and he appeared before her as a man in all respects
قَالَتۡ إِنِّیۤ أَعُوذُ بِٱلرَّحۡمَـٰنِ مِنكَ إِن كُنتَ تَقِیࣰّا ١٨
She said, ‘I seek the Lord of Mercy’s protection against you: if you have any fear of Him [do not approach]!’
She said: “Surely! I seek refuge with the Gracious (Allah) from you, if you fear (Allah).”
She said: verily seek refuge with the Compassionate from thee if thou art God-fearing
"I seek refuge in the Merciful from you, if you fear Him," she said
(Mary) said, “I seek refuge in the Rahman from you, (so do not approach me) if you are of the protected!”
She said, ´I seek refuge from you with the All-Merciful if you have taqwa.´
She said, ‘I seek the protection of the All-beneficent from you, should you be Godwary!’
She said: "I seek refuge in the All-Merciful from you, if you are a pious, God-conscious one."
Mary said, `I invoke the Most Gracious (God) to defend me from you. If you guard the least against evil (leave me alone).
She said, 'I take refuge in the All-merciful from thee
She said: “I seek protection of the beneficent from you, if you are cautious (of God, then stay away from me).”
She said: “I seek refuge in the Most Gracious from your presence. I hope that you are a God fearing person [with the least evil intention.]
She said, “I seek refuge from you with the Merciful Benefactor if you are a conscious being.
She said, “I seek refuge from you with the All-Merciful, if you are mindful (of God).”
Said she, 'Verily, I take refuge in the Merciful One from thee, if thou art pious.
She said, "I seek the refuge of the Most Gracious from you - if you fear God."
She said, “I truly seek refuge in The All-merciful from you even though you be Allah revering.”
She said, I fly for refuge unto the merciful God, that He may defend me from thee: If thou fearest Him, thou wilt not approach me
Said she, "Verily, I take refuge in the Merciful One from you, if you are god-fearing."
(And when she saw him) she said: 'I take refuge in the Merciful from you! If you are fearful.
She said: "I fly for refuge from thee to the God of Mercy! If thou fearest Him, begone from me."
She said: “Verily I, I seek refuge in Ar-Rahman from you if you are obedient (to Him).”
She said: Truly, I take refuge in The Merciful from thee; come not near me if thou hadst been devout.
She said, “Indeed I seek protection with the Most Gracious from you, if you fear Allah.”
She said: "I seek Rahman’s (Allah’s) protection against you, leave me alone if you are Godfearing."
Mary exclaimed: "I surely take refuge from you with the Most Compassionate Lord, if you are at all God-fearing."
She said: I flee for refuge from thee to the Beneficent, if thou art one guarding against evil
She said, "I seek the protection of the Beneficent (Allah) from you if you are one who guards (against evil)."
She said, "I do indeed seek the Gracious Allah's protection against you, if you do really fear Allah."
(Maryam [Mary]) said: ‘I seek refuge with the Most Gracious (Lord) from you if you fear (Allah).
She said: "I seek refuge with the Almighty from you if you are a person of faith."
She said: "I seek refuge with the Almighty from you if you are righteous.
She said: "I seek refuge with the Almighty from you if you are righteous."
She said: "That I, I seek protection by the merciful from you, if you were fearing and obeying."
She exclaimed: "Verily, 'I seek refuge from thee with the Most Gracious! [Approach me not] if thou art conscious of Him!"
She said, "Surely I take refuge in The All-Merciful from you, in case you are pious."
She said: Lo! I seek refuge in the Beneficent One from thee, if thou art Allah-fearing
Mary said, "Would that the Beneficent God would protect me from you. Leave me alone if you are a God fearing person"
She said, .I seek refuge with the All-Merciful (Allah) against you, if you are God-fearing
She said: "indeed, I earnestly seek refuge with the Most Beneficent (God) from you, in case you are of the Pious” (or those who show honor and reverence for Allâh).
She cried out, "I seek the protection of Rehman (the Merciful) from you, if you are a God-fearing person!"
She said: "indeed, I earnestly seek refuge with the True Merciful (God) from you! (Stay away from me) if you are one of the Pious (who live before the Face of God).”
She exclaimed: "I commit myself to AL-Rahman counter to your personage for infringing upon my privacy, if indeed in your heart reigns piety."
She said, “I seek the protection of the Kind Lord from you if you fear Allah.”
She appealed, “I truly seek refuge in the Most Compassionate from you! ˹So leave me alone˺ if you are God-fearing.”
She said: I seek refuge in the Merciful from you if you beware (of Allah).
she said: ‘May the Merciful defend me from you! If you fear the Lord . . .‘
She said, "I seek refuge in the Most Gracious, that you may be righteous."
She said, "I seek refuge from you in the Merciful, [leave me alone] if you are God fearing."
She said, "I seek refuge from you in the Merciful to all, [leave me alone] if you are God-conscious."
She said, “I am incanting with Al-Rahman (The Widely merciful) from you if you are a pious.”
She said: 'Verily I take refuge in the Beneficent (Allah) from you! if you are God-fearing
She said: 'May the Most Merciful protect me from you. [Do not come near me] if you fear God.'
She exclaimed, "Verily, I seek refuge in the Most Gracious that you may be righteous."
She said: Surely I fly for refuge from you to the Beneficent Allah, if you are one guarding (against evil)
She said, `I seek refuge with the Gracious God from thee if indeed thou dost fear HIM.
She said, “I seek refuge from thee in the Compassionate, if you are reverent!
She said: "Verily, I ask for shelter from you with (Allah) Most Gracious (Ar-Rahman): (Do not come near me) if you guard (yourself) against evil."
She exclaimed, “I seek refuge in the Most Merciful, from you, if you are God-fearing.”
She said, 'I take refuge from you in the Most Merciful, should you be righteous.'
She said, "Indeed, I seek refuge in the Most Merciful from you, [so leave me], if you should be fearing of Allah ."
She said, 'Indeed, I take refuge in the Merciful from you, if you are pious.'
She said: "I seek refuge from thee to (God) Most Gracious: (come not near) if thou dost fear God."
She said: "I seek refuge from thee to (Allah) Most Gracious: (come not near) if thou dost fear Allah."
قَالَ إِنَّمَاۤ أَنَا۠ رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَـٰمࣰا زَكِیࣰّا ١٩
but he said, ‘I am but a Mes-senger from your Lord, [come] to announce to you the gift of a pure son.’
(The angel) said: “I am only a Messenger from your Lord (to inform) you the gift of a righteous son.”
He said: I am but a meenger from thy Lord that I may bestow on thee a boy pure
He replied: "I am only a messenger from your Lord (sent) to bestow a good son on you."
(The Spirit) said, “I am the Rasul of your Rabb! I have been disclosed to grant you a pure son.”
He said, ´I am only your Lord´s messenger so that He can give you a pure boy.´
He said, ‘I am only a messenger of your Lord that I may give you a pure son.’
He replied: "I am only a messenger of your Lord to be a means (for God’s gift) to you of a pure son."
He said, `I am but a messenger of your Lord. I give you (glad tidings of) a most pure son.
If thou fearest God ... He said, 'I am but a messenger come from thy Lord, to give thee a boy most pure
He said: “I am only a messenger of your Lord to give you a pure (and righteous) boy.”
The angel replied: “Relax, I am a Messenger from your Lord. I am sent to inform you that you are going to have a righteous son as a gift (in response to your devotion to God.
He said, “I am a messenger from your Guardian Evolver, sent to announce to you the gift of an innocent son
He said, “I am only a messenger of your Lord to grant you a pure boy.”
Said he, 'I am only a messenger of thy Lord to bestow on thee a pure boy.
He said, "I am indeed one sent by your Lord; so that I may give you a chaste son."
He said, “I am but a messenger of Your Lord [He sent me] so that I may give to you a son most pure.”
He answered, verily I am the messenger of thy Lord, and am sent to give thee a holy son
Said he, "I am only a messenger of your Lord to bestow on you a pure son."
'I am the Messenger of your Lord, ' he replied, 'and have come to give you a pure boy.
He said: "I am only a messenger of thy Lord, that I may bestow on thee a holy son."
(The angel) said: “Certainly, what (is the fact is that) I am a messenger from your Nourisher-Sustainer, so that I may bestow on you (on His behalf) a righteous son.”
He said: I am only a messenger from thy Lord that I bestow on thee (f) a pure boy.
He said, “I am simply a messenger from your Lord, announcing to you the gift of a holy son.”
He said: "Don’t be afraid, I am merely a messenger from your Lord to tell you about the gift of a holy son."
He said: "I am just a message-bearer of your Lord, I have come to grant you a most pure boy."
He said: I am only bearer of a message of thy Lord: That I will give thee a pure boy
He said, "I am only a messenger of your Fosterer that I may grant to you a pure son."
He said, "I am a Messenger of your Lord: I am sent to give you a gem of a boy."
(Jibra’il [Gabriel]) said: ‘I am only a messenger from your Lord. (I have come) to bestow upon you a pure son.
He said: "I am the messenger of your Lord, to give you the gift of a pure son."
He said: "I am the messenger of your Lord, to grant you the gift of a pure son.
He said: "I am the messenger of your Lord, to grant you the gift of a boy who is pure."
He said: "Truly I am your Lord's messenger to grant/present for you a pure/righteous boy ."
[The angel] answered: "I' am but a messenger of thy Sustainer, [who says,] `I shall bestow upon thee the gift of a son endowed with purity.'"
He said, "Surely I am only a Messenger of your Lord to bestow upon you a most cleansed youth."
He said: I am only a messenger of thy Lord, that I may bestow on thee a faultless son
He said, "I am the Messengers of your Lord. I have come to give you a purified son"
He said, .I am but a message-bearer of your Lord (sent) to give you a boy, purified
(The archangel ‘Gabriel’) said: "I am only a ‘Messenger’ from your Lord, coming to you in order to give you (the joyful news) of a gift (from your Lord), an immaculate son.”
He said, "What I am, is a messenger of your Lord to bestow upon you a pious son."
(The Archangel Gabriel) said: ’I am a Messenger of your Lord. I’ve come to bestow on you an immaculate son’.
The disguised angel said: "But I am the Messenger of Allah, your Creator", I am assigned to grace you with the divine prerogative of procreating a son who is stamped with the character of sublimity, holiness and piety"
He said, “I am a messenger from Your Lord, and I have come to give you a pure son.”
He responded, “I am only a messenger from your Lord, ˹sent˺ to bless you with a pure son.”
He said: I am a messenger of your Lord to grant you a pure boy.
‘I am but your Lord‘s emissary,‘ he replied, ‘and have come to give you a holy son.‘
He said, "I am the messenger of your Lord, to grant you a pure son."
He said, "I am only the Messenger of your Lord, [who says,] 'I will give you a son endowed with purity.'"
He said, "I am only the Messenger of your Lord, [who says,] ‘I will give you a son endowed with purity.’"
He said, “I am only your Lord’s messenger to endow for you a refined lad.”
He (the angel) said: 'Verily I am only a messenger of your Lord that I bestow on you a pure son'
'I am but an emissary of your Lord,' he said, '[and have come] to give you a son endowed with purity.'
He said, "I am only a Messenger of your Lord who says 'I shall bestow upon you the gift of a son endowed with a spotless character.'" (Tasreef with (3:45) is very important here)
He said: I am only a messenger of your Lord: That I will give you a pure boy
The angel said, `I am only a messenger of thy Lord, that I may give thee glad tidings of a righteous son.
He said, “I am but a messenger of thy Lord, to bestow upon thee a pure boy.
He said: "I am a messenger from your Lord, (only to announce to) you, the gift of a righteous son
He replied, “I am the messenger of your Lord, to announce to you the gift of a pure son.”
He said, 'I am only the messenger of your Lord, to give you the gift of a pure son.'
He said, "I am only the messenger of your Lord to give you [news of] a pure boy."
He said, 'I am only a messenger of your Lord to bestow on you a pure boy.'
He said: "Nay, I am only a messenger from thy Lord, (to announce) to thee the gift of a holy son
He said: "Nay, I am only a messenger from thy Lord, (to announce) to thee the gift of a holy son
قَالَتۡ أَنَّىٰ یَكُونُ لِی غُلَـٰمࣱ وَلَمۡ یَمۡسَسۡنِی بَشَرࣱ وَلَمۡ أَكُ بَغِیࣰّا ٢٠
She said, ‘How can I have a son when no man has touched me? I have not been unchaste,’
She said: “How can I have a son when no man has touched me, nor am I unchaste?”
She said: in what wise shall there be a boy unto me, whereas not a human being hath touched me, nor have I been a harlot
"How can I have a son," she said, "when no man has touched me, nor am I sinful?"
(Mary) said, “How can I have a son when no man has touched me and I have not been unchaste?”
She said, ´How can I have a boy when no man has touched me and I am not an unchaste woman?´
She said, ‘How shall I have a child seeing that no human being has ever touched me, nor have I been unchaste?’
She said: "How shall I have a son, seeing no mortal has ever touched me, and I have never been unchaste?"
She said, `How can I bear a son while no man (has married me and) has yet touched me, nor have I been unchaste.
She said, 'How shall I have a son whom no mortal has touched, neither have I been unchaste?
She said: “How can I have a son while no man has ever touched me? I have not been unchaste.”
She said: “How can a chaste woman who has never been touched by a man conceive a child
She said, “How will I have a son, seeing that no man has touched me, and I am not unchaste?
She said, “How can I have a boy when no human being has touched me, nor have I ever been a harlot?”
Said she, 'How can I have a boy when no man has touched me, and when I am no harlot?
She said, "How can I bear a son? No man has ever touched me, nor am I of poor conduct!"
She said, “How can I have a son when no human has ever touched me and I have never been unchaste.”
She said, how shall I have a son, seeing a man hath not touched me, and I am no harlot
Said she, "How can I have a boy when no mortal has touched me, and when I am no harlot?"
'How shall I bear a son, ' she answered, 'when I am not touched by a human and not unchaste?
She said: "How shall I have a son, when man hath never touched me? and I am not unchaste."
She said: “How can there be to me a son, when no man has touched me and I have not gone unchaste?”
She said: How will I have a boy when no mortal touches me, nor am I an unchaste woman?
She asked, “How shall I have a son when no man has touched me. I am not unchaste!”
She said: "How shall I bear a son, no man has ever touched me nor am I unchaste?"
Mary said: "How can a boy be born to me when no man has even touched me, nor have I ever been unchaste?"
She said: How can I have a son and no mortal has yet touched me, nor have I been unchaste
She said, "How can there be a son to me when man has not touched me and I am not one who has exceeded the limits."
She said, "How can I have a boy when no man has ever touched me? And I have never been unchaste."
(Maryam [Mary]) said: ‘How can there be a son to me, whereas no man has even touched me, nor am I unchaste?
She said: "How can I have a son when no man has touched me, nor do I desire such"
She said: "How can I have a son when no human being has been with me, nor have I desired such?
She said: "How can I have a boy when no mortal has been with me, nor have I been unchaste?"
She said: "How/from where (there) be for me a boy and (a) human has not touched me, and I was not afornicatress/adulteress/prostitute
Said she: "How can I have a son when no man has ever touched me? - for, never have I been a loose woman!"
She said, "However can I have a youth, and no mortal has touched me, neither have I been a prostitute?"
She said: How can I have a son when no mortal hath touched me, neither have I been unchaste
She said, "How can I have a son when no mortal has touched me nor am I an unchaste woman"
She said, .How shall I have a boy while no human has ever touched me, nor have I ever been unchaste?
She said: "How can I have a son when no man has touched me, neither have I been lecherous?”
Said, "How might I have a son? No man has ever touched me, nor am I a woman of loose morals."
She said: ‘How can I bear a child when no man has ever touched me, neither have I been unchaste?’
"How shall I possibly procreate a son", asked Maryam, when, no man has ever touched me nor did I participate in immorality?"
She replied, “How can I have a son when no man has touched me and I am not loose woman?”
She wondered, “How can I have a son when no man has ever touched me, nor am I unchaste?”
She said: How can I have a boy when no man has touched me and I have not been immoral.
How shall I bear a child,‘ she answered, ‘when I have neither been touched by any man nor ever been unchaste?‘
She said, "How can I have a son, when no man has touched me; I have never been unchaste."
She said, "How can I have a son when no man has touched me and I have not been a promiscuous woman?"
She said, "How can I have a son when no man has touched me, and I have not been a promiscuous woman?"
She said, “How will I have, a lad while no humankind has touched me, and I was not a trollop?”
She said: 'How shall there be for me a son while no man has touched me, neither have I been unchaste
She said: 'How shall I have a child when no man has ever touched me and I have never been a loose woman?'
She said, "How can I have a son when no man has ever touched me? For, never have I been a loose woman!" (3:46), (19:28)
She said: When shall I have a boy and no mortal has yet touched me, nor have I been unchaste
She said, `How can I have a son when no man has touched me, neither have I been unchaste?
She said, “How shall I have a boy when no man has touched me, nor have I been unchaste?
She said: "How shall I have a son, when no man has touched me, and I am not immodest (or indecent)?"
She questioned, “How can I have a son, when no man has touched me, and I have not been immoral?”
She said, 'How can I have a son, when no man has touched me, and I was never unchaste?'
She said, "How can I have a boy while no man has touched me and I have not been unchaste?"
She said, 'How can there be for me a son and a mortal has not touched me, and I am not a harlot?'
She said: "How shall I have a son, seeing that no man has touched me, and I am not unchaste?"
She said: "How shall I have a son, seeing that no man has touched me, and I am not unchaste?"
قَالَ كَذَ ٰلِكِ قَالَ رَبُّكِ هُوَ عَلَیَّ هَیِّنࣱۖ وَلِنَجۡعَلَهُۥۤ ءَایَةࣰ لِّلنَّاسِ وَرَحۡمَةࣰ مِّنَّاۚ وَكَانَ أَمۡرࣰا مَّقۡضِیࣰّا ٢١
and he said, ‘This is what your Lord said: “It is easy for Me- We shall make him a sign to all people, a blessing from Us.”’
He (the angel) said: “So (it will be), your Lord says: ‘That is easy for Me. And We will appoint him (son) as a sign to mankind and a Mercy from Us and it is a matter (already) decreed (by Allah).’”
He said: even so! Thy Lord saith: it is With Me easy, and it is in order that We may make him a sign unto mankind and a mercy from Us, and it is an affair decreed
He said: "Thus will it be. Your Lord said: 'It is easy for Me,' and that: 'We shall make him a sign for men and a blessing from Us.' This is a thing already decreed."
“Thus it is!” your Rabb says, “It is easy for me! We will disclose him as a miracle for the people and as a grace from Us. This is a matter decreed (already done)!”
He said, ´It will be so! Your Lord says, "That is easy for Me. It is so that We can make him a Sign for mankind and a mercy from Us." It is a matter already decreed.´
He said, ‘So shall it be. Your Lord says, ‘‘It is simple for Me.’’ And so that We may make him a sign for mankind and a mercy from Us, and it is a matter [already] decided.’
He said: "Just so. Your Lord says: ‘It is easy for Me; and (it must be just so) so that We make him for humankind a sign (of Our Power on account of his birth) and a mercy from Us (on account of his being a Messenger). It is a matter already decreed."
(The angel) said, `So the fact is (just as you describe). Your Lord has said, "It is easy for Me. (We shall do it) so that We make him a sign and a (source of) blessing from Us for the people. It is a matter ordained".
He said, 'Even so thy Lord has said: "Easy is that for Me; and that We may appoint him a sign unto men and a mercy from Us; it is a thing decreed."
He said: “So it is, your Lord says: “It is easy for Me, and We make him a sign for people and a mercy from Us, and it is a matter already decided.””
The angel replied: “Thus has decreed your Lord, and He says: “This is easy for me. It has been My decision to send him as a mercy to the people, and to be a sign of Mine.”
He said, “Your Lord says, ‘that is easy for Me, and We wish to appoint him as a sign to humanity and a mercy from Us, it is a matter decreed.’
He said, “Thus said your Lord, `It is easy for Me, and We will make him a sign for humanity and a mercy from Us, and it has been a matter already decreed.'”
He said, 'Thus says thy Lord, It is easy for Me! and we will make him a sign unto man, and a mercy from us; for it is a decided matter.
He said, "So it is; your Lord has said, ‘This is easy for Me’; and in order that We make him a sign for mankind and a Mercy from Us; and this matter has been decreed."
He said, “Even so has Your Lord said that is easy for Me and that We may appoint him as a sign for the humankind and a mercy from Us. This was a matter already decreed.”
Gabriel replied, so shall it be: Thy Lord saith, this is easy with Me; and We will perform it, that We may ordain him for a sign unto men, and a mercy from Us: For it is a thing which is decreed
He said, "Thus says your Lord, ´It is easy for Me! And We will make him a revelation unto mankind, and a mercy from Us; for it is a thing ordained (or decreed)."
"Even so" he replied, "as such your Lord has said: 'Easy it is for Me. And We shall make him a sign to mankind and a mercy from Us. It is a matter decreed.'"
He said: "So shall it be. Thy Lord hath said: 'Easy is this with me;' and we will make him a sign to mankind, and a mercy from us. For it is a thing decreed."
(The angel) said: “Thus has your Nourisher-Sustainer said: ‘That, to Me, is very easy: and that We may appoint him as a sign to mankind and a mercy from Us,' and the matter is already decreed (in the plan of Allah).
He said: Thus, it will be. Thy Lord said: It is for Me insignificant. And: We will assign him as a sign for humanity and as a mercy from Us. And it had been that which is a decreed command.
He said, “Albeit. Your Lord says, ‘That is easy for Me, and to appoint him as a sign for all people and a mercy from Us is a matter decreed!’”
The angel replied: "So shall it be -Your Lord says: `It is easy for Me. We wish to make him a Sign for mankind and a blessing from Us’ - and this matter has already been decreed."
The angel said: "Thus shall it be. Your Lord says: ´It is easy for Me; and We shall do so in order to make him a Sign for mankind and a mercy from Us. This has been decreed.´ "
He said: So (it will be). Thy Lord says: It is easy to Me; and that We may make him a sign to men and a mercy from Us. And it is a matter decreed
He said, "(It will be) like that. Your Fosterer says that is easy for Me and that We will make him a sign for mankind and a mercy from Us, and it is an affair decided."
He said, "It will be so even in those circumstances — Your Lord says, `It is easy for Me.' — so that We may make him a sign for men, and a mercy from Us. And it is a matter which has already been decreed."
(Jibra’il [Gabriel]) said: ‘(Do not wonder.) It will be the same way. Your Lord says: This (work) is easy for Me, and (the objective is) that We may make him a sign for the people and mercy from Us. And it is a matter (already) decreed.
He said: "It is such that your Lord has said, it is easy for Me. And We shall make him a sign for mankind and a mercy from Us. It is a matter already ordained."
He said: "It is such that your Lord has said, it is easy for Me. And We shall make him a sign for the people and a mercy from Us. It is a matter already ordained.
He said: "It is such that your Lord has said, it is easy for Me. And We shall make him a sign for the people and a mercy from Us. It is a matter already ordained."
He said: "'Like that,' said your Lord, it is on Me easy/light , and to make/put him (as) a sign/evidence to the people, and mercy from Us, and (it was) a matter/command accomplished/ executed .'"
[The angel] answered: "Thus it is; [but] thy Sustainer says, `This is easy for Me; and [thou shalt have a son,] so that We might make him a symbol unto mankind and an act of grace from US. And it was a thing decreed [by God]
He said, "Thus (it will be). Your Lord has said, cSimple is it for Me, and that We may make him a sign for mankind and a mercy from Us, and it is a Command decreed."
He said: So (it will be). Thy Lord saith: It is easy for Me. And (it will be) that We may make of him a revelation for mankind and a mercy from Us, and it is a thing ordained
He said, "This is true but your Lord says, "It is very easy for Me. We have decided to give you a son as evidence (of Our existence) for human beings and a mercy from Us. This is a decree already ordained."
He said, .So it is; your Lord said, ‘It is easy for Me, and (We will do this) so that We make it a sign for people and a mercy from Us, and this is a matter already destined.‘
He said: "So (it will be), your Lord said: 'It is easy for Me; and that We may appoint him as a sign to the people and a mercy from Us. It is predestined matter.' "
Said "It shall be! Your Lord says ´It is really too easy for Me´! It is preordained and shall come to pass, so as to make him a sign for the humankind and a blessing from Us´."
He said: ‘It will be so, your Lord said: 'It is easy for Me: and (We are pleased to) make him a Sign to the people and a Mercy from Us. It is a matter which has already been decreed’.
"So be it", Thus said Allah, your Creator, "this is an easy act actuated upon My Will and We will make him a symbol of Our Omnipotence denoting to the people Our Uniqueness and infinite power to say to any entity "Be", and it is. " He is a mercy from Us to guide the people into all truth, and for the matter of that it has already been decreed"
He told her, “That is how it will be; your Lord said, ‘This is easy for me, and We shall make him a sign of Our Kindness for people, a command, done!’
He replied, “So will it be! Your Lord says, ‘It is easy for Me. And so will We make him a sign for humanity and a mercy from Us.’ It is a matter ˹already˺ decreed.”
He said: this is what your Lord states: it is easy for Me, and in order for Us to make you a sign for people and a mercy from Us, and it was a decided matter.
Thus did your Lord speak,‘ he replied. ‘"That is easy enough for Me. We shall make him a sign to mankind and a blessing from Ourself. Our will shall be done."‘
He said, "Thus said your Lord, `It is easy for Me. We will render him a sign for the people, and mercy from us. This is a predestined matter.' "
He said, "It will be so. Your Lord says, 'It is easy for Me, and We will make him a sign to people and a mercy from Us. The matter is already determined.
He said, "It will be so. Your Lord says, 'It is easy for Me, and We will make him a sign to people and a mercy from Us. The matter is already determined."
He said, “Thus your Lord said, ‘it is easy on Me, and We will set up him as a verse for the people, and a mercy from Us. And it was a decreed command.'“
He said: 'So (it will be)'. Your Lord says: 'It is easy for Me, and that We will make him a Sign (miracle) unto the people and a Mercy from Us, and it is a matter decreed
He answered: 'Thus did your Lord speak: This is easy for Me. We will make him a sign for mankind and an act of grace from Us. It is a matter [We have] decreed.'
The angel answered, "Thus it is; but your Lord says, 'It is easy for Me, so that We make him a symbol for people and a grace from Us. (A symbol of belief and disbelief, with the grace of Revelation). And it is a thing decreed." (3:46-47)
He said: Even so; your Lord says: It is easy to Me: and that We may make him a sign to men and a mercy from Us, and it is a matter which has been decreed
The angel said, `Thus it shall be.' But says thy Lord, `It is easy for ME; and WE shall do so that WE may make him a Sign unto men, and a mercy from US, and it is a thing decreed.
He said, “Thus shall it be. Thy Lord says, ‘It is easy for Me.’” And [it is thus] that We might make him a sign unto mankind, and a mercy from Us. And it is a matter decreed
He said: "(It will still be) so: Your Lord says: 'That is easy for Me: And (We wish) to appoint him as a Sign to men and a Mercy from Us': It is a matter (already) ordered."
He responded, “So it will be; your Lord says, ‘It is easy for Me. And We will make him a symbol for humanity, and mercy from Us. It is a matter already decided.’”
He said, 'Thus said your Lord, `It is easy for Me, and We will make him a sign for humanity, and a mercy from Us. It is a matter already decided.''
He said, "Thus [it will be]; your Lord says, 'It is easy for Me, and We will make him a sign to the people and a mercy from Us. And it is a matter [already] decreed.' "
He said, 'Thus says your Lord, "It is easy for Me. And that We may make him a sign for mankind, and a mercy from Us; and it is a decided matter."'
He said: "So (it will be): Thy Lord saith, 'that is easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us':It is a matter (so) decreed."
He said: "So (it will be): Thy Lord saith, 'that is easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us':It is a matter (so) decreed."
۞ فَحَمَلَتۡهُ فَٱنتَبَذَتۡ بِهِۦ مَكَانࣰا قَصِیࣰّا ٢٢
And so it was ordained: she conceived him. She withdrew to a distant plac
So she conceived him and she withdrew with him to a far place (Bethlehem about 4-6 miles from Jerusalem).
hen she conceived him, and she retired with him to a place far-off
When she conceived him she went away to a distant place
So (Mary) conceived him (Jesus) and withdrew with him to a remote place.
So she conceived him and withdrew with him to a distant place.
Thus she conceived him, then withdrew with him to a distant place
So she conceived him, and then she withdrew with him to a distant place
She (- Mary) conceived him (- the child) and withdrew with him to a remote place
So she conceived him, and withdrew with him to a distant place
So, she conceived him, and withdrew to a remote place with him.
Thus she conceived Jesus, and moved further (to Bethlehem in order not to be reproached by people who would have asked her about the father.
So she conceived him, and she retired with him to a remote place
So she carried him and secluded herself with him in a remote place.
So she conceived him, and she retired with him into a remote place
So she conceived him, and she went away with him to a far place
Thereupon she conceived him and then she withdrew herself with him to an exalted place.
Wherefore she conceived him: And she retired aside with him in her womb to a distant place
So she conceived him, and she retired with him into a remote place
Thereupon she carried him, and retired to a far off place
And she conceived him, and retired with him to a far-off place
So she conceived him and she withdrew with him to a far place
So she conceived him and she went apart with him to a farther place.
(Mary) conceived him, and she isolated herself with him to a remote place.
So she conceived the child and she retired with him to a remote place
Then she conceived him and withdrew with him to a far-off place
Then she conceived him; and withdrew with him to a remote place
So she bore him then withdrew with him to a distant place.
So she conceived him and then withdrew with him to a remote place
So Maryam (Mary) conceived him and positioned herself at a remote site, aloof (from the people)
So she was pregnant with him, and she went to deliver in a far place
So she was pregnant with him, and she went to deliver in a far place
So she was pregnant with him, and she went to deliver in a far place.
So she was pregnant (with) him so she distantly isolated herself with him (to) a far/remote place/position
and in time she conceived him, and then she withdrew with him to a far-off place
So she conceived him, then she retired with him to a remote place
And she conceived him, and she withdrew with him to a far place
She conceived the child and retreated with him to a distant and solitary place
So she conceived him, and went in seclusion with him to a remote place
Then she conceived him; and she withdrew with him to a far place.
She conceived and moved to a place far away
Then she conceived him and withdrew with him to a far-off place.
There, Maryam conceived not only a babe in the womb but also horror in the mind and with both she moved away to a distant place
And so it was she conceived him and moved to a far-off place.
So she conceived him and withdrew with him to a remote place.
So she carried him and retreated with him to a far off place.
Thereupon she conceived him, and retired to a far-off place
When she bore him, she isolated herself to a faraway place.
So she conceived him, and she withdrew with him to a remote place.
So she conceived him, and she withdrew with him to a remote place.
So, she conceived him, so she withdrew with him to a far place.
So she conceived him (Jesus) and withdrew with him to a distance place
So she conceived him, and retired to a far-off place.
And in time she conceived him and withdrew with him to a far-off place, (Bethlehem)
So she conceived him; then withdrew herself with him to a remote place
So she conceived him, and withdrew with him to a remote place
So she conceived him and withdrew with him to a place far off
So she started to carry him (baby Jesus in her womb), and she went (to rest) with him to a far place
So she conceived him, and she secluded herself with him in a remote place.
So she carried him, and secluded herself with him in a remote place
So she conceived him, and she withdrew with him to a remote place
So she conceived him, and she withdrew with him to a remote place.
So she conceived him, and she retired with him to a remote place
So she conceived him, and she retired with him to a remote place
فَأَجَاۤءَهَا ٱلۡمَخَاضُ إِلَىٰ جِذۡعِ ٱلنَّخۡلَةِ قَالَتۡ یَـٰلَیۡتَنِی مِتُّ قَبۡلَ هَـٰذَا وَكُنتُ نَسۡیࣰا مَّنسِیࣰّا ٢٣
and, when the pains of childbirth drove her to [cling to] the trunk of a palm tree, she exclaimed, ‘I wish I had been dead and forgotten long before all this!’
The labor pains drove her to the trunk of a date-palm. She cried (in her anguish): “Would that I had died before this, and I had been forgotten out of sight!”
Then the birth-pangs drave her to the trunk of a palm- tree; she said: would that had died afore this and become forgotten, lost in oblivion
The birth pangs led her to the trunk of a date-palm tree. "Would that I had died before this," she said, "and become a thing forgotten, unremembered."
When the pain of childbirth drove her to grasp the branch of a palm tree, she exclaimed, “Oh, I wish I had died before this and was completely forgotten.”
The pains of labour drove her to the trunk of a date-palm. She said, ´Oh if only I had died before this time and was something discarded and forgotten!´
The birth pangs brought her to the trunk of a date palm. She said, ‘I wish I had died before this and become a forgotten thing, beyond recall.’
And the throes of childbirth drove her to the trunk of a date-palm. She said: "Would that I had died before this, and had become a thing forgotten, completely forgotten!"
(At the time of the delivery of the child) the throes of child birth drove her to the trunk of the palm-tree. She said, `Oh! would that I had become unconscious before this and had become a thing gone and forgotten.
And the birthpangs surprised her by the trunk of the palm-tree. She said, 'Would I had died ere this, and become a thing forgotten!
The pain of childbirth drove her to trunk of the date palm. She said: “I wish I was dead before this, and I was completely forgotten.”
She went under a date-palm tree to give birth. The pain of the moment made her to cry: “I wish I were dead, forgotten, and out of memories.”
And the pains of childbirth drove her to the trunk of a palm tree. She cried, “O, I wish that I had died before this, I wish that I had been a thing forgotten and out of sight.
Then the birth pangs compelled her to come to the trunk of the palm tree. She said, “If only I had died before this and been a thing forgotten, completely forgotten!”
And the labour pains came upon her at the trunk of a palm tree, and she said, 'O that I had died before this, and been forgotten out of mind!
Then the pangs of childbirth brought her to the base of the palm-tree; she said, "Oh, if only had I died before this and had become forgotten, unremembered."
Then the throes of childbirth brought her to the trunk of the date tree. She said, “Woe me! Would that I had died before this and I were a thing completely forgotten.”
and the pains of childbirth came upon her near the trunk of a palm-tree. She said, would to God I had died before this, and had become a thing forgotten, and lost in oblivion
And the labour pains came upon her at the trunk of a palm tree, and she said, "O that I had died before this, and become a thing of naught, forgotten!"
And when the birthpangs came upon her by the trunk of a palmtree, she said: 'Oh, would that I had died before this and become a thing forgotten!
And the throes came upon her by the trunk of a palm. She said: "Oh, would that I had died ere this, and been a thing forgotten, forgotten quite!"
And the pains of childbirth drove her to the trunk of date-palm. She said: “Would that I had died before this, and had been out of sight (and) completely forgotten.
And the birth pangs surprised her at the trunk of a date palm tree. She said: O would that I had died before this and I had been one who is forgotten, a forgotten thing!
The discomfort of bearing a child drove her to the trunk of a palm tree. She cried, “O, I would rather have died and been forgotten and out of sight!”
The pains of childbirth drove her to the trunk of a palm-tree. She cried in her anguish: "Ah! Would that I had died before this, and been long forgotten!"
Then the birth pangs drove her to the trunk of a palm-tree and she said: "Oh, would that I had died before this and had been all forgotten."
And the throes of childbirth drove her to the trunk of a palm-tree. She said: Oh, would that I had died before this, and had been a thing quite forgotten
And the pains of childbirth drove her to the trunk of a palm tree. She said, "I wish I had died before this and had become forgotten (as something) to be forgotten."
And the throes of childbirth drove her to the trunk of a palm tree. She said, "Oh, would that I had died before this, and had been a thing long forgotten!"
Then the birth pangs drove her to the trunk of a palm-tree. She said (in anxiety): ‘Would that I had died before this and had become totally forgotten!
Then the birth pains came to her, by the trunk of a palm tree. She said: "I wish I had died before this, and became totally forgotten!"
Then the birth pains came to her, by the trunk of a palm tree. She said: "I wish I had died before this, and became totally forgotten!
Then the birth pains came to her, by the trunk of a palm tree. She said: "I wish I had died before this, and became totally forgotten!"
So the labour/childbirth came to her to (at) the palm tree's trunk/stem, she said: "Oh I wish I would have died before this and I was forgotten (and long) forgotten."
And [when] the throes of childbirth drove her to the trunk of a palm-tree, she exclaimed: "Oh, would that I had died ere this, and had become a thing forgotten, utterly forgotten!"
Then the birthpangs made her come to the trunk of the palm-tree. She said, "Oh, would I had died before this and become a thing forgotten, completely forgotten!"
And the pangs of childbirth drove her unto the trunk of the palm-tree. She said: Oh, would that I had died ere this and had become a thing of naught, forgotten
When she started to experience (the pain of) of childbirth labor, by the trunk of a palm tree in sadness she said, "Would that I had died long before and passed into oblivion."
Then the labour pains brought her to the trunk of a palm-tree. She said .O that I would have died before this, and would have been something gone, forgotten
The throes of childbirth drove her to the trunk of a date-palm. She said: "Oh, I wish I had died before this and had become a thing forgotten, completely forgotten!"
The distress of labor brought her under a date-palm tree. She said to herself, "I wish I was dead, long gone and forgotten before this ever happened."
The throes of childbirth drove her to the trunk of a date-palm. She said: ‘Oh, would that I had died before this and become something forgotten- completely falling into oblivion!"
Just to be confronted with the onset of labour, and there, the severe labour pains drove her to the nearby trunk of a palm-tree. Overwhelmed with fear mingled with grief she exclaimed: "I wish, I had died long ago and were consigned to oblivion"
When the pains of childbirth drove her to the trunk of a date tree, she cried: “I wish I were dead and forgotten long before all this.”
Then the pains of labour drove her to the trunk of a palm tree. She cried, “Alas! I wish I had died before this, and was a thing long forgotten!”
Then going into labour drove her to a palm trunk. She said: woe to me, if only I died before this and would be completely forgotten.
And when she felt the throes of childbirth she lay down by the trunk of a palm-tree, crying: ‘Oh, would that I had died before this and passed into oblivion!‘
The birth process came to her by the trunk of a palm tree. She said, "(I am so ashamed;) I wish I were dead before this happened, and completely forgotten."
Then the pains of childbirth drove her to the trunk of a palm tree. She said, "Oh, I wish I had been dead and forgotten before all this."
Then the pains of childbirth drove her to the trunk of a palm tree. She said, "Oh, I wish I had been dead and forgotten before all this."
So, the labor-pains brought her to a palm-tree's trunk. She said, “O I wish I had died before this, and been a forgotten derelict.”
And the pains of childbirth drove her to the trunk of a palm-tree. She said: 'Would I had died ere this, and had been a thing forgotten'
And the throes of childbirth drove her to the trunk of a palm- tree. [In her anguish] she cried: 'Would that I had died before this and passed into complete oblivion!'
And when labor pains drove her to the trunk of a palm-tree, she exclaimed, "Ah, I wish I had died before this, and had become a thing forgotten, utterly forgotten!"
And the throes (of childbirth) compelled her to betake herself to the trunk of a palm tree. She said: Oh, would that I had died before this, and had been a thing quite forgotten
And the pains of child-birth drove her unto the trunk of a palm-tree. She said, `O, would that I had died before this and had become a thing quite forgotten
And the pangs of childbirth drove her to the trunk of a date palm. She said, “Would that I had died before this and was a thing forgotten, utterly forgotten!
And the pains of childbirth took her to the trunk of a palm-tree: She cried (in her pain): "Oh! If I had died before this! If I was a thing forgotten and not (even) seen!"
The pains of childbirth drove her to the trunk of a palm tree. She cried, “I wish I had died before this, and was completely forgotten!”
The labor-pains came upon her, by the trunk of a palm-tree. She said, 'I wish I had died before this, and been completely forgotten.'
And the pains of childbirth drove her to the trunk of a palm tree. She said, "Oh, I wish I had died before this and was in oblivion, forgotten."
And the labour pains came upon her at the trunk of a palm tree. She said, 'O would that I had died before this, and was forgotten out of mind.'
And the pains of childbirth drove her to the trunk of a palm-tree: She cried (in her anguish): "Ah! would that I had died before this! would that I had been a thing forgotten and out of sight!"
And the pains of childbirth drove her to the trunk of a palm-tree: She cried (in her anguish): "Ah! would that I had died before this! would that I had been a thing forgotten and out of sight!"
فَنَادَىٰهَا مِن تَحۡتِهَاۤ أَلَّا تَحۡزَنِی قَدۡ جَعَلَ رَبُّكِ تَحۡتَكِ سَرِیࣰّا ٢٤
but a voice cried to her from below, ‘Do not worry: your Lord has provided a stream at your fee
So he (Gabriel) called to her from below her, saying: “Don’t grieve! Indeed your Lord has provided a water stream under you
Then one cried unto her from underneath her, that grieve not, thy Lord hath placed underneath thou a rivulet
Then (a voice) called to her from below: "Grieve not; your Lord has made a rivulet gush forth right below you
Then a voice below her said, “Do not grieve, your Rabb has formed a stream beneath you.”
A voice called out to her from under her, ´Do not grieve! Your Lord has placed a small stream at your feet.
Thereupon he called her from below her [saying,] ‘Do not grieve! Your Lord has made a spring to flow at your feet
(A voice) called out to her from beneath her: "Do not grieve! Your Lord has set a rivulet at your feet
Then a voice called her from the side of the slope by her (saying), `Do not grieve, your Lord has placed a rivulet on the side of the slope by you (and a chief of the nation has born to you)
But the one that was below her called to her, 'Nay, do not sorrow; see, thy Lord has set below thee a rivulet
Then (a voice) called her from under her (saying:) “Do not be sad, your Lord has placed a stream under you,
Then she heard a voice beneath her (most probably baby Jesus) saying
But a voice cried to her from beneath the palm tree, “Grieve not, for your Guardian Evolver has provided a rivulet beneath you
So he called her from beneath her: “Be not sad; your Lord has made a stream beneath you.
and he called to her from beneath her, 'Grieve not, for thy Lord has placed a stream beneath thy feet
(The angel) Therefore he called her from below her, “Do not grieve - your Lord has made a river flow below you.”
Thereupon he [the angel] called her from beneath her that, “Grieve not for indeed Your Lord has caused a rivulet to run beneath you.
And He who was beneath her called to her, saying, be not grieved: Now hath God provided a rivulet under thee
Then one called to her from beneath her "Grieve not, for your Lord has placed a stream beneath your feet
He called from below to her: 'Do not sorrow, look, your Lord has provided a rivulet below you
And one cried to her from below her: "Grieve not thou, thy Lord hath provided a streamlet at thy feet:
Then (the angel) called out to her from (a place much) lower down to her, (saying) that: “Grieve not! Surely, your Nourisher-Sustainer has provided underneath you a stream of running water
So he cried out to her from beneath her: Feel not remorse! Surely, thy Lord made under thee (f) a brook.
Then [a voice] came to (Mary) from beneath her, “Do not grieve. Truly, your Lord has opened a spring beneath you.
An angel from beneath the palm-tree consoled her, saying: "Do not grieve! Your Lord has provided a brook at your feet
Thereupon the angel below her cried out: "Grieve not, for your Lord has caused a stream of water to flow beneath you
So a voice came to her from beneath her: Grieve not, surely thy Lord has provided a stream beneath three
Then she was called from beneath her, “Do not grieve, your Fosterer has made a rivulet beneath you,
Then a voice called out to her from beneath her, "Grieve not, your Lord has surely made a canal flow beneath you."
Then (Gabriel or ‘Isa [Jesus] himself) called out to her from beneath her: ‘Grieve not. Surely, your Lord has made a water spring flow under you (or has created and laid under you an exalted human being)
But then he called to her from beneath her: "Do not be sad, your Lord has made below you a stream."
But then he called to her from beneath her: "Do not be sad, your Lord has made below you a stream.
But then he called to her from beneath her: "Do not be sad, your Lord has made below you a stream."
So he (Jesus) called her from below/beneath her: "That do not be sad/grieving, your Lord had put below/beneath you a stream/clearance of a burden/generosity ."
Thereupon [a voice] called out to her from beneath that [palm-tree]: "Grieve not! Thy Sustainer has provided a rivulet [running] beneath thee
Then (one) called out to her from beneath her, "Do not grieve. Your Lord has already made beneath you a rivulet
Then (one) cried unto her from below her, saying: Grieve not! Thy Lord hath placed a rivulet beneath thee
Then she heard the baby saying, "Do not be sad. Your Lord has caused a stream to run at your feet
Then he called her from beneath her: .Do not grieve; your Lord has placed a stream beneath you
Then he (‘Gabriel’) cried to her from beneath her, saying: "Grieve not! Your Lord has set a runlet at your feet.
He (the angel) called her from close by, "Do not feel sorry for yourself. Your Lord has issued forth a spring right close to where you are!"
Then he reassuringly called out to her from beneath the (palm tree): "No need to grieve! For your Lord has caused water to gush out of a hollow in the ground at your feet.
There and then, a cry -of triumph and joy came out from below. The new born said to her: "Do not lament the event, Allah, your Creator, has provided beneath you a brook that is moved for you"
A voice from below cried out to her: “Do not worry; your Lord has provided flowing water at your feet;
So a voice reassured her from below her, “Do not grieve! Your Lord has provided a stream at your feet.
Then he called her from beneath her: do not worry, your Lord has placed a stream beneath you.
But a voice from below cried out to her: ‘Do not despair. Your Lord has provided a brook that runs at your feet
(The infant) called her from beneath her, saying, "Do not grieve. Your Lord has provided you with a stream.
But a voice called to her from below, "Do not grieve; your Lord has provided a stream beneath you.
But a voice called to her from below, "Do not grieve; your Lord has provided a stream beneath you.
So, he called her from underneath her: “Do not grieve; your Lord has already set up a stream underneath you.
Then (a voice) called out unto her from beneath her: 'Grieve not! Verily your Lord has made a stream to flow beneath you'
But [a voice] from below called out to her: 'Do not give in to grief. Your Lord has provided a brook running beneath you.
A voice came to her from beneath the palm-tree, "Grieve not! Your Lord has provided a rivulet beneath you."
Then (the child) called out to her from beneath her: Grieve not, surely your Lord has made a stream to flow beneath you
Then the angel called her from beneath her, saying, `Grieve not. Thy Lord has placed a rivulet below thee
So he called out to her from below her, “Grieve not! Thy Lord has placed a rivulet beneath thee
Then (a voice) cried to her from under (the tree): "Do not feel sad! Because your Lord has made (for you) a stream underneath you
Then he called her from beneath her, “Grieve not; your Lord has placed a stream beneath you.
Whereupon he called her from beneath her: 'Do not worry; your Lord has placed a stream beneath you
But he called her from below her, "Do not grieve; your Lord has provided beneath you a stream
And he called to her from beneath her, 'Do not grieve, certainly your Lord has made a stream beneath you;
But (a voice) cried to her from beneath the (palm-tree): "Grieve not! for thy Lord hath provided a rivulet beneath thee
But (a voice) cried to her from beneath the (palm-tree): "Grieve not! for thy Lord hath provided a rivulet beneath thee
وَهُزِّیۤ إِلَیۡكِ بِجِذۡعِ ٱلنَّخۡلَةِ تُسَـٰقِطۡ عَلَیۡكِ رُطَبࣰا جَنِیࣰّا ٢٥
and, if you shake the trunk of the palm tree towards you, it will deliver fresh ripe dates for you
Shake the trunk of date-palm towards you; it will let fall fresh ripe-dates upon you.
And shake toward thee the trunk of the palm-tree it shall drop on thee dates fresh and ripe
Shake the trunk of the date-palm tree, and it will drop ripe dates for you
“Shake the branch of that palm tree toward yourself and it will drop upon you ripe fresh dates.”
Shake the trunk of the palm towards you and fresh, ripe dates will drop down onto you.
Shake the trunk of the palm tree, freshly picked dates will drop upon you
"And shake the trunk of the date-palm towards you: it will drop fresh, ripe dates upon you
`Shake the branch of the palm-tree, drawing it towards you, it will cause fresh and ripe dates to fall upon you
Shake also to thee the palm-trunk, and there shall come tumbling upon thee dates fresh and ripe
and shake the trunk of the date palm towards you and it will drop fresh ripe dates on you,
“Do not worry. The Lord thus informs you of a water stream which is passing under this tree. Now stand up and shake the tree to get fresh dates. Eat, drink and be merry….
“And shake towards yourself the trunk of the palm tree. It will make fresh, ripe dates fall upon you
And shake the trunk of the palm tree towards you—it will drop ripe dates upon you.”
and shake towards thee the trunk of the palm tree, it will drop upon thee fresh dates fit to gather
"And shake the trunk of the palm-tree towards you - ripe fresh dates will fall upon you." (This was a miracle - the date palm was dry and it was winter season.
And shake the trunk of the date tree towards you and it will drop for you fresh ripe dates.
and do thou shake the body of the palm-tree, and it shall let fall ripe dates upon thee, ready gathered
And shake towards you the trunk of the palm tree, it will drop upon you fresh ripe dates
and shake the trunk of this palmtree it will drop fresh ripe dates upon you
And shake the trunk of the palm-tree toward thee: it will drop fresh ripe dates upon thee
And shake towards you the trunk of the date-palm: it (i.e., the tree) will let fall upon you freshly ripened dates. [Please note that the ripening month for the dates is June/July and not December]
And shake towards thee (f) the trunk of the date palm tree. It will cause ripe, fresh dates to fall on thee.
“Also, shake toward you the trunk of the palm tree, and fresh, ripe dates will fall for you.
If you shake the trunk of this palm-tree, it will drop fresh ripe dates in your lap
Shake the trunk of the palm-tree towards yourself and fresh and ripe dates shall fall upon you
And shake towards thee the trunk of the palm-tree, it will drop on thee fresh ripe dates
and shake the trunk of the date palm towards you, making ripe dates to fall down to you.
"And shake the trunk of the palm tree towards you. It will drop on you fresh ripe dates."
And shake the trunk of the date-palm towards you. It will shed fresh ripe dates upon you
"And shake the trunk of this palm tree, it will cause ripe dates to fall upon you."
"And shake the trunk of this palm tree, it will cause ripe dates to fall upon you.
And using the trunk of the palm tree, shake towards you; it will cause ripe dates to fall upon you.
And shake/move to(wards) you with the palm tree's trunk/stem, it causes freshly harvested/gathered ripe/moist (dates) to fall/drop repeatedly on you
and shake the trunk of the palm-tree towards thee: it will drop fresh, ripe dates upon thee
And shake to you the trunk of the palm-tree (and) it will let fall ripe dates down on you, readily reaped
And shake the trunk of the palm-tree toward thee, thou wilt cause ripe dates to fall upon thee
If you shake the trunk of the palm tree, it will provide you with fresh ripe dates
Shake the trunk of the palm-tree towards yourself and, it will drop upon you ripe fresh dates
Do shake the trunk of the date-palm towards you! It will let fresh, ripe dates fall down upon you.
"Shake the trunk of the date tree. Moist ripe dates will break loose and fall down."
And shake the trunk of this palm tree towards you. It will drop fresh, ripe dates upon you.
And if you shake the trunk of the palm-tree it will shower you with ripe and delicious dates in plenty"
shake the trunk of the date Palm and fresh ripe dates will fall.
And shake the trunk of this palm tree towards you, it will drop fresh, ripe dates upon you.
And shake the palm tree towards you, ripe fresh dates will fall on you.
and if you shake the trunk of the palm-tree it will drop fresh ripe dates in your lap
"If you shake the trunk of this palm tree, it will drop ripe dates for you.
Shake the trunk of the palm tree toward you; it will drop ripe, fresh dates to you.
Shake the trunk of the palm tree toward you; it will drop ripe, fresh dates to you.
And shake towards you with the palm-tree's trunk, it will drop upon you, ripe dates.”
And shake the trunk of the palm-tree towards yourself. It will drop on you fresh ripe dates
And if you shake the trunk of the palm tree towards you, it will drop you fresh ripe dates.
"And shake the trunk of the palm-tree towards you. It will drop fresh ripe dates upon you."
And shake towards you the trunk of the palmtree, it will drop on you fresh ripe dates
`And shake towards thyself the trunk of the palm-tree; it will drop upon thee fresh ripe dates
And shake toward thyself the trunk of the date palm; fresh, ripe dates shall fall upon thee
"And shake towards yourself the trunk of the palm-tree: It will drop fresh ripe dates (fruits) upon you
And shake the trunk of the palm-tree towards you, and it will drop upon you fresh, ripe dates.
And shake the trunk of the palm-tree towards you, and it will drop ripe dates by you.'
And shake toward you the trunk of the palm tree; it will drop upon you ripe, fresh dates
And shake towards you the trunk of the palm tree, it will drop upon you fresh dates fit to gather;
"And shake towards thyself the trunk of the palm-tree: It will let fall fresh ripe dates upon thee
"And shake towards thyself the trunk of the palm-tree: It will let fall fresh ripe dates upon thee
فَكُلِی وَٱشۡرَبِی وَقَرِّی عَیۡنࣰاۖ فَإِمَّا تَرَیِنَّ مِنَ ٱلۡبَشَرِ أَحَدࣰا فَقُولِیۤ إِنِّی نَذَرۡتُ لِلرَّحۡمَـٰنِ صَوۡمࣰا فَلَنۡ أُكَلِّمَ ٱلۡیَوۡمَ إِنسِیࣰّا ٢٦
so eat, drink, be glad, and say to anyone you may see: “I have vowed to the Lord of Mercy to abstain from conversation, and I will not talk to anyone today.”’
So eat, drink, and cool your eyes. If you see anyone from human being, say: ‘I have vowed a fast to the Gracious (Allah), so I shall not speak today to any human being.”’
So eat and drink thou, and cool thine eyes; and if thou beholdest the human beings anyone, say: verily I have vowed to the Compassionate a fast, so I shall not speak today to any human being
Eat and drink, and be at peace. If you see any man, tell him: 'I have verily vowed a fast to Ar-Rahman and cannot speak to any one this day.
“So eat, drink and be happy! And if you see anyone, say, ‘I have vowed a fast (of silence) for Rahman, I will not speak today to anyone.’”
Eat and drink and delight your eyes. If you should see anyone at all, just say, "I have made a vow of abstinence to the All-Merciful and today I will not speak to any human being."´
Eat, drink, and be comforted. Then if you see any human, say, ‘‘Indeed I have vowed a fast to the All-beneficent, so I will not speak to any human today.’’ ’
"So eat and drink, and be comforted. If you should see some person, say (through gesture): "I have vowed a fast of silence to the All-Merciful, so I cannot speak to any human being today."
`Eat therefore and drink and be happy. Then if you see any human being tell (him), "I have vowed a fast to the Gracious God so I will not speak to any human being today".
Eat therefore, and drink, and be comforted; and if thou shouldst see any mortal, say, "I have vowed to the All-merciful a fast, and today I will not speak to any man
so, eat and drink and be cheerful. And if you see any human being, then say: “Indeed I have pledged a fast for the beneficent, so I will never talk to any human being today.””
If you do not want to talk to a human being, simply use the sign language explaining that you have made a vow to the Lord to fast and not to talk to anyone today.”
“So eat and drink, and cool your eye, and if you see any person say, ‘I have vowed a fast to God, the Merciful Benefactor, and this day I will not enter into any conversation with any human being’
“So eat and drink and let your eye be comforted, but if you see any human being, say, ‘I have vowed a fast to the All-Merciful, so I will not speak to any human today.'”
so eat, and drink, and cheer thine eye; and if thou shouldst see any mortal say, "Verily, I have vowed to the Merciful One a fast, and I will not speak today with a human being."
"Therefore eat and drink and appease your eyes; so if you meet any person then say, ‘I have pledged a fast (of silence) to the Most Gracious - I will therefore not speak to any person today.’ "
So eat and drink and let your eye be pleased. If you ever see anyone of the humans then say, “I have vowed to fast for The All-merciful and I shall never speak today to any human being.”
And eat, and drink, and calm thy mind. Moreover if thou see any man, and he question thee, say, verily I have vowed a fast unto the merciful; wherefore I will by no means speak to a man this day
So eat, and drink, and be consoled; and if you should see any mortal say, "Verily, I have vowed to the Beneficent One a fast, and I will not speak to-day to any mortal."
Therefore eat and drink and rejoice with your eyes. If you meet any human say to him: "I have vowed a fast to the Merciful and will not speak with anyone today."
Eat then and drink, and be of cheerful eye: and shouldst thou see a man, Say, - Verily, I have vowed abstinence to the God of mercy. - To no one will I speak this day."
So eat and drink, and cool and satisfy the eye (with the babe), and if you come across any human being, then say: ‘Verily, I have vowed unto Ar-Rahman a fast, so I shall not speak this day to any human being.’”
So eat and drink and thy eyes be refreshed. If thou hast seen any mortal, say: I vowed formal fasting to The Merciful so I will never speak to any human being this day.
“Eat and drink and freshen your eyes. If you see anyone, say, ‘I have vowed a fast to the Most Gracious that I will not converse with any person this day.’”
So eat, drink and refresh yourself. If you see anyone, tell him: `I have vowed a fast to Rahman (Allah), so I will not speak to anyone today’."
So eat and drink and cool your eyes; and if you see any person say to him: ´Verily I have vowed a fast to the Most Compassionate Lord, and so I shall not speak to anyone today.´ "
So eat and drink and cool the eye. Then if thou seest any mortal, say: Surely I have vowed a fast to the Beneficent, so I will not speak to any man to-day
Then eat and drink and cool (your) eye, and if you see any man then say: I have vowed a fast to the Beneficent, therefore I will not speak to any man today."
So eat and drink and relax! Then if you should see any man, tell him (by signs), "I have indeed vowed unto the Gracious Allah not to speak to any man today."
So eat and drink and cool (your) eyes (with the sight of your beautiful, lovely baby). Then if you see any man, say (to him by gestures): ‘I have vowed a fast (of silence) to the Most Gracious (Lord), so I shall just not talk to any human being today.
"So eat and drink and be happy. If you see any human being, then Say: "I have declared a fast for the Almighty, and I will not talk today to any of mankind.""
"So eat and drink and be content. If you see any human being, then say: 'I have vowed an abstinence for the Almighty, so I will not talk today to any of mankind.'
So eat and drink and be content. If you see any mortal, then say: 'I have vowed an abstinence for the Almighty, so I will not talk today to any of mankind.'
So eat and drink and be delighted/satisfied eye(s) (delight your eyes), so when you see anyone from the human, so say: 'That I made a duty/vow (on myself) to the merciful, a fast , so I will not converse/speak the day/today (to) a human .
Eat, then, and drink, and let thine eye be gladdened! And if thou shouldst see any human being, convey this unto him: `Behold, abstinence from speech have I vowed unto the Most Gracious; hence, I may not speak today to any mortal
So eat and drink and comfort your eye, yet in case you ever definitely see any mortal, (Literally: any of the mortals) then say, "Surely I have vowed fasting to The All-Merciful, so I will never speak today to any human being."
So eat and drink and be consoled. And if thou meetest any mortal, say: Lo! I have vowed a fast unto the Beneficent, and may not speak this day to any mortal
Eat, drink, and rejoice. Should you see a person going by, tell him that on this day you have promised the Beneficent God to fast and never talk to any human being."
So eat, drink and cool your eyes. Then if you see any human being, say (to him), .I have vowed a fast (of silence) for the All-Merciful (Allah,) and therefore, I shall never speak to any human today
Eat, drink, and be merry! If it happens that you see any human being, say (through gesture): 'Indeed, I have vowed a fast of silence to the Most Beneficent (God), therefore I shall not speak to any human being this day.' "
"Eat, drink and stay calm. Should any one happen to pass by, tell him you are observing a fast for the sake of Rehman, (the Merciful), and hence shall not talk to anyone."
Eat, drink and be merry! If it happens that you see any human being, then say (through gesture): ‘Indeed, I have vowed a Fast (of silence) to the True Merciful (God). Now, therefore, I shall not speak to any human being this day ’.
"Eat then and drink", he said, and compose your countenance and let your eyes speak content. Should you come across anyone of the people, you just say: "I vowed to Allah to fast from talking and to consecrate the day in religious observance, pray to Him and converse with Him, glorify Him and extol His glorious attributes; by consequence I will not give a speaking tongue today to a human being"
Eat and drink, be happy. When you see someone say, ‘I vowed to the Kind Lord a fast, so today I shan’t speak to anyone.
So eat and drink, and put your heart at ease. But if you see any of the people, say, ‘I have vowed silence to the Most Compassionate, so I am not talking to anyone today.’”
So eat and drink and rest your eyes, and if you see any person, say: I promised a fast to the Merciful and will therefore not speak to anyone today.
Therefore eat and drink and rejoice; and should you meet any mortal say to him: "I have vowed a fast to the Merciful and will not speak with anyone today."‘
"Eat and drink, and be happy. When you see anyone, say, `I have made a vow of silence; I am not talking today to anyone.' "
So eat and drink and be satisfied and say to anyone you may see, I have made a vow of silence to the Lord of Mercy and I will not talk to anyone today."
So eat and drink and be satisfied and say to anyone you may see, I have made a vow of silence to the Merciful to all, and I will not talk to anyone today."
“So eat, and drink, and cool your eyes. And if you see among the humankind a one, so say, ‘I have vowed a fast forAl-Rahman (The Widely merciful), so I will not talk to a human Today.'“
So eat and drink and refresh your eye; and if you meet any mortal, say: 'Verily I have vowed a fast to the Beneficent (God), so never shall I speak today with any human being'
eat and drink and be happy. Should you see any human being, just convey this to him: “I have vowed a fast to the Most Merciful and will not speak today to any human being.â€'
"Eat then and drink, and let your eyes be gladdened! And if you see any human being, convey this to him, 'Behold, I have made a vow of silence for the Beneficent. Hence, I may not speak to any person today.' "
So eat and drink and refresh the eye. Then if you see any mortal, say: Surely I have vowed a fast to the Beneficent Allah, so I shall not speak to any man today
`So, eat and drink and cool thine eye. And if thou seest any man, say, `I have vowed a fast to the Gracious God; I will, therefore, not speak this day to any human being.
So eat and drink and cool thine eye. And if thou seest any human being, say, ‘Verily I have vowed a fast unto the Compassionate, so I shall not speak this day to any man.’
"So eat and drink and cool (wet your) eye. And if you see any man, say, 'I have promised solemnly to (Allah) the Most Gracious (Ar-Rahman), and this day, I will not enter into talk with any human being.' "
So eat, drink, and find comfort. If you see any human, say, ‘I have vowed a fast to the Most Merciful, so I won’t speak to any person today.’”
'So eat, and drink, and be consoled. And if you see any human, say, 'I have vowed a fast to the Most Gracious, so I will not speak to any human today.''
So eat and drink and be contented. And if you see from among humanity anyone, say, 'Indeed, I have vowed to the Most Merciful abstention, so I will not speak today to [any] man.' "
So eat, and drink, and cool eye; and if you see any mortal say, "Indeed, I have vowed to the Merciful a fast, and I will not speak today with a human being."'
"So eat and drink and cool (thine) eye. And if thou dost see any man, say, 'I have vowed a fast to (God) Most Gracious, and this day will I enter into not talk with any human being'"
"So eat and drink and cool (thine) eye. And if thou dost see any man, say, 'I have vowed a fast to (Allah) Most Gracious, and this day will I enter into not talk with any human being'"
فَأَتَتۡ بِهِۦ قَوۡمَهَا تَحۡمِلُهُۥۖ قَالُوا۟ یَـٰمَرۡیَمُ لَقَدۡ جِئۡتِ شَیۡءࣰا فَرِیࣰّا ٢٧
She went back to her people carrying the child, and they said, ‘Mary! You have done something terrible
Carrying the baby, she brought him to her people. They said: “O Mary! Indeed you have brought a mighty thing (hard to believe)!
Then she brought him to her nation carrying him. They said: Maryam! assuredly thou hast brought a thing unheard Of
Then she brought the child to her people. They exclaimed: "O Mary, you have done a most astonishing thing
When (Mary) came to her family with him in her arms, they said, “O Mary... Indeed, you have done a terrible thing!”
She brought him to her people, carrying him. They said, ´Maryam! You have done an unthinkable thing!
Then carrying him she brought him to her people. They said, ‘O Mary, you have certainly come up with an odd thing
She came to her people, carrying him. They exclaimed: "O Mary! You have come for sure with an unheard of, mighty thing
(When Jesus grew up) she took him to her people carrying him on a mount. They said, `Mary! you have brought a strange thing
Then she brought the child to her folk carrying him; and they said, 'Mary, thou hast surely committed a monstrous thing
Then she brought him to her people, carrying him. They said: “Mary, you have done an unprecedented thing,
Mary then came back to her folks, carrying the baby. They told her: “What a surprise Mary.”
Then she brought him to her people carrying him. They said, “O Mary, truly a curious thing have you brought.
Then she came to her people, carrying him. They said, “O Mary, you have done something terrible.
Then she brought it to her people, carrying it; said they, 'O Mary! thou hast done an extraordinary thing
So carrying him in her arms, she brought him to her people; they said, "O Maryam, you have indeed committed a great evil!"
Then she brought him to her people carrying him. They said, “O Mary! You have indeed done something very daring.
So she brought the child to her people, carrying him in her arms. And they said unto her, O Mary, now hast thou done a strange thing
Then she brought him (her son) to her people, carrying it. Said they, "O Mary! You have done an amazing (abominable) thing
She came to her nation, carrying him; and they said: 'O Mary, you have committed a monstrous thing
Then came she with the babe to her people, bearing him. They said, "O Mary! now hast thou done a strange thing
So she came with him to her nation — she holds him (in her lap). They said: “O Maryam (Mary)! Surely, indeed you have brought a thing strange and undesirable
Then, she approached her folk with him, carrying him. They said: O Mary! Surely, thou hadst drawn near a monstrous thing!
Finally (Mary) returned to her people [in Jerusalem], carrying the infant. They said, “O Mary, truly you have brought an astonishing thing!
Carrying the baby, she came back to her people. They said: "O Mary! You have brought something hard to believe
Then she came to her people, carrying her baby. They said: "O Mary! You have committed a monstrous thing
Then she came to her people with him, carrying him. They said: O Mary, thou has indeed brought a strange thing
Then she came to her people carrying him (Isa). They (her people) said, "O Maryam !you have come with a strange thing.
And she came to her people carrying the child. They said, "O Mary! You have verily done a terrible thing."
Then, carrying (the baby in her lap), she came to her people. They said: ‘O Maryam (Mary), surely you have brought quite an amazing thing
Then she came to her people carrying him. They said: "O Mary, you have come with something totally unexpected!"
Then she came to her people carrying him. They said: "O Mary, you have come with a thing totally unexpected!
Then she came to her people carrying him. They said: "O Mary, you have come with a thing totally unexpected!"
So she came with him (to) her nation carrying him , they said: "You Mary, you had come (with) a strange and confusing thing."
And in time she returned to her people, carrying the child with her. They said: "O Mary! Thou hast indeed done an amazing thing
Then she came up with him to her people carrying him. They said, "O Maryam, (Mary) indeed you have readily come with a fabricated thing
Then she brought him to her own folk, carrying him. They said: O Mary! Thou hast come with an amazing thing
She took him to her people and they said, "Mary, this is indeed an strange thing
Then she came to her people carrying him (the baby). They said, .O Maryam you have committed something grave indeed
Then she brought him to her people, carrying him. They said: "O ‘Mary’! Verily, you have brought an unpredictable thing.
She returned to her folks carrying him (the baby). They said, "Oh Mary! What an unprecedented act have you committed!"
Then she brought him to her people, carrying him. They said: "O’ Mary! Verily, you have brought an unpredictable thing.
She carried the babe taking him home to her people who exclaimed: "O Maryam," they said, "you have committed yourself to an evil line of conduct of grave consequence"
She came to her family, carrying him. They said, “Maryam, you have brought something unheard of;
Then she returned to her people, carrying him. They said ˹in shock˺, “O Mary! You have certainly done a horrible thing!
So she brought him to her people. They said: oh Maryam (Mary), you have brought something unacceptable.
Carrying the child, she came to her people, who said to her: ‘Mary, you have indeed done a shameful deed
She came to her family, carrying him. They said, "O Mary, you have committed something that is totally unexpected.
Then she went back to her people, carrying him. They said, "Mary, you have done an unthinkable thing.
Then she went back to her people, carrying him. They said, "Mary, you have done a horrible thing.
Then she brought him to her kinfolk, carrying him. They said, “O Mary, you have brought a slander thing.
Then she brought the child to her people, carrying him (in her arms). They said: 'Verily you have done a very indecent thing'
At length, she went to her people carrying the child. They said: 'Mary, you have indeed done an amazing thing!
Later, she returned to her people carrying the child with her. They said, "O Mary! You have come with an amazing thing (breaking the rules of the shrine)."
And she came to her people with him, carrying him (with her). They said: O Marium! surely you have done a strange thing
Then she brought him to her people, mounted. They said, `O Mary, surely, thou hast committed a monstrous thing
Then she came with him unto her people, carrying him. They said, “O Mary! Thou hast brought an amazing thing
At the end she brought the (baby) to her people, carrying him (baby Jesus in her arms). They said: "O Maryam (Mary)! Truly an amazing thing have you brought
Upon her return to her people, carrying him, they exclaimed, “O Mary, you’ve done something unthinkable!
Then she came to her people, carrying him. They said, 'O Mary, you have done something terrible
Then she brought him to her people, carrying him. They said, "O Mary, you have certainly done a thing unprecedented
Then she brought him to her people, carrying him; they said, 'O Mary! Certainly, you have done a forged thing.
At length she brought the (babe) to her people, carrying him (in her arms). They said: "O Mary! truly an amazing thing hast thou brought
At length she brought the (babe) to her people, carrying him (in her arms). They said: "O Mary! truly an amazing thing hast thou brought
یَـٰۤأُخۡتَ هَـٰرُونَ مَا كَانَ أَبُوكِ ٱمۡرَأَ سَوۡءࣲ وَمَا كَانَتۡ أُمُّكِ بَغِیࣰّا ٢٨
Sister of Aaron! Your father was not an evil man; your mother was not unchaste!’
O sister of Aaron (a woman from the family)! Your father was not a man of evil nor was your mother an unchaste woman.”
O sister of Harun: thy father was not a man of evil, nor was thy mother a harlot
O sister of Aaron, your father was not a wicked person, nor your mother sinful!"
“O sister of Aaron! Your father was not an indecent man... And your mother was not an unchaste woman.”
Sister of Harun, your father was not an evil man nor was your mother an unchaste woman!´
O sister of Aaron[’s lineage]! Your father was not an evil man, nor was your mother unchaste.’
"O sister of Aaron, your father was never a wicked man, nor was your mother unchaste."
`O sister of Aaron! your father was not a bad man, nor was your mother unchaste.
Sister of Aaron, thy father was not a wicked man, nor was thy mother a woman unchaste.
sister of Aaron, your father was not a bad man, and your mother was not unchaste.”
“How could sister of Aaron (who enjoyed a good reputation in piety) do that? Neither your father was an evil person nor your mother an unchaste woman.”
“O sister of Aaron, your father was not a man of wrong doing, nor your mother a woman unchaste.
O sister of Aaron, neither was your father an evil man, nor was your mother a harlot.”
O sister of Aaron! thy father was not a bad man, nor was thy mother a harlot!
"O sister of Haroon, neither was your father an evil man nor was your mother of poor conduct!"
O sister of Aaron! Your father was not an evil man nor was your mother an unchaste woman.”
O sister of Aaron, thy father was not a bad man, neither was thy mother a harlot
"O sister of Aaron! Your father was not a bad man, nor was your mother a harlot!"
O sister of Aaron, your father was never an evil man, nor was your mother unchaste.
O sister of Aaron! Thy father was not a man of wickedness, nor unchaste thy mother."
O sister of Harun! Your father was not an impious man and your mother was not unchaste!”
O sister of Aaron! Thy father had not been a reprehensible man nor was thy mother an unchaste woman.
“O sister of Aaron [in the family of priests], your father was not an evil man, and your mother was not unchaste!”
O sister (a woman from the noble family) of Haroon! Your father was not a bad man nor your mother an unchaste woman."
O sister of Aaron! Your father was not an evil man, nor was your mother an unchaste woman."
O sister of Aaron, thy father was not a wicked man, nor was thy mother an unchaste woman
O sister of Harun ! your father was not a bad man nor your mother was one who exceeded the limits."
"O sister of Aaron ! Your father was not a bad man, nor was your mother an unchaste woman."
O sister of Harun (Aaron)! Neither was your father a bad man, nor was your mother an unchaste woman.
"O sister of Aaron, your father was not a bad man, and your mother was never unchaste!"
"O sister of Aaron, your father was not a wicked man, and your mother has never been unchaste!
O sister of Aaron, your father was not a wicked man, and your mother was never unchaste!
You Aaron's sister, your father was not (a) human/man of bad/evil , and your mother was not an fornicatress/adulteress/prostitute
O sister of Aaron! Thy father was not a wicked man, nor was thy mother a loose woman!"
O sister of Harun, (Aaron) in no way was your father a woeful person, and in no way was your mother a prostitute."
O sister of Aaron! Thy father was not a wicked man nor was thy mother a harlot
Aaron's sister, your father was not a bad man nor was your mother unchaste"
O sister of Harun, neither your father was a man of evil nor was your mother unchaste
O’ sister of ‘Harun’, your father was not a sacrilegious, nor was your mother a promiscuous.”
"Oh sister of Haroon! Your father was not wicked! Nor was your mother a loose woman!"
O’ sister of Harun, your father was not a sacrilegious, nor was your mother a promiscuous woman’.
"O Maryam", they added, "sister of Har?n (Aaron) -in priesthood - never was your father a man of evil nor was your mother immoral !"
sister of Harun, your father was not evil, nor was your mother loose woman.”
O sister of Aaron! Your father was not an indecent man, nor was your mother unchaste.”
Oh sister of Harun (Aaron), your father was not a bad man and your mother was not immoral.
Sister of Aaron,¹ your father was never a whore-monger, nor was your mother a harlot.‘
"O descendant of Aaron, your father was not a bad man, nor was your mother unchaste."
Sister of Aaron, your father was not a bad man, nor was your mother a loose woman."
Sister of Aaron, your father was not a bad man, nor was your mother a loose woman."
O Aaron’s sister, your father was not a bad person, and your mother was not a trollop.”
O sister of Aaron! Your father was not a bad man, nor was your mother an unchaste woman
Sister of Aaron, your father was not a wicked man, nor was your mother a loose woman!'
"O Sister of Aaron! Your father was not a bad man, nor was your mother a loose woman, nor did she ever oppose the system."
O sister of Haroun! your father was not a bad man, nor, was your mother an unchaste woman
`O sister of Aaron, thy father was not a wicked man, nor was thy mother an unchaste woman !
O sister of Aaron! Thy father was not an evil man, nor was thy mother unchaste.
"O sister of Haroon (Aaron)! Your father was not an evil (adulterous) man, and your mother was not an immoral woman!"
O sister of Aaron, your father was not a man of disgrace, nor was your mother a woman of dishonor.”
O sister of Aaron, your father was not an evil man, and your mother was not a whore.'
O sister of Aaron, your father was not a man of evil, nor was your mother unchaste."
O sister of Aaron! Your father was not a bad man, nor was your mother a harlot.'
"O sister of Aaron! Thy father was not a man of evil, nor thy mother a woman unchaste!"
"O sister of Aaron! Thy father was not a man of evil, nor thy mother a woman unchaste!"
فَأَشَارَتۡ إِلَیۡهِۖ قَالُوا۟ كَیۡفَ نُكَلِّمُ مَن كَانَ فِی ٱلۡمَهۡدِ صَبِیࣰّا ٢٩
She pointed at him. They said, ‘How can we converse with an infant?’
Then she pointed to him (baby). They said: “How can we talk to one who is a child in the cradle?”
Then she Pointed to him. They said: how shall we speak to one who is in the cradle, a child
But she pointed towards him. "How can we talk to one," they said, "who is only an infant in the cradle?"
As Mary had vowed fast she only pointed to the child (suggesting they should ask him)... They said, “How can we talk to a baby in a cradle!”
She pointed towards him. They said, ´How can a baby in the cradle speak?´
Thereat she pointed to him. They said, ‘How can we speak to one who is yet a baby in the cradle?’
Mary pointed to him (the infant, signifying that they should ask him). They cried: "How can we talk to one in the cradle, an infant boy?"
Thereupon she pointed to him (- her son Jesus meaning thereby that he will answer them). They said, `How should we speak to one who was (till recently) a child in the cradle?
Mary pointed to the child then; but they said, 'How shall we speak to one who is still in the cradle, a little child?
Then she pointed to him. They said: “How can we talk to any child who is in the cradle?”
She pointed at the baby (meaning: Ask him.) They said: “How can we talk to a new born baby?”
But she pointed to the baby and they said, “How can we talk to one who is a baby in the cradle?
So she pointed to him. They said, “How can we speak to an infant in the cradle?”
And she pointed to him, and they said, 'How are we to speak with one who is in the cradle a child?
Thereupon she pointed towards the child; they said, "How can we speak to an infant who is in the cradle?"
Thereupon she pointed to him. They said, “How can we speak to one who is as yet a baby in the cradle?”
But she made signs unto the child to answer them; and they said, how shall we speak to him, who is an infant in the cradle
Then she pointed to him, and they said, "How are we to speak with one who is a baby in the cradle?"
So she pointed to him (Prophet Jesus). But they replied: 'How can we speak with a baby in the cradle?
And she made a sign to them, pointing towards the babe. They said, "How shall we speak with him who is in the cradle, an infant?"
Then she pointed to him. People said: “How we would talk to that who is a baby in the lap?”
Then, she pointed to him. They said: How speak we to one who had been in the cradle, a lad?
She pointed to (the baby) [as if to say, “Ask him”]. They said, “How can we talk with an infant from the cradle?”
In response she merely pointed towards the baby. They said: "How can we talk to a babe in the cradle?"
Thereupon Mary pointed to the child. They exclaimed: "How can we speak to one who is in the cradle, a mere child?"
But she pointed to him. They said: How should we speak to one who is a child in the cradle
So she pointed towards him (Isa, for the explanation). They said, "How can we talk to one who is a child in the cradle?”
But she pointed to him. They said, "How could we speak to a mere child in cradle?"
On this Maryam (Mary) pointed to (the baby). They said: ‘How can we talk to him who is (yet) an infant in the cradle?
So she pointed to him. They said: "How can we talk to someone who is a child in a cradle"
So she pointed to him. They said: "How can we talk to someone who is a child in a cradle?
So she pointed to him. They said: "How can we talk to someone who is a child in a cradle?"
So she pointed/indicated to him, they said: "How (do) we converse/speak (to) whom was in the crib/cradle a boy/child/infant?"
Thereupon she pointed to him. They exclaimed: "How can we talk to one who [as yet] is a little boy in the cradle?"
So she pointed to him. They said, "How shall we speak to one who is (still) in the cradle, a young boy?"
Then she pointed to him. They said: How can we talk to one who is in the cradle, a young boy
She pointed to the baby (and referred them to him for their answer). They said, "How can we talk to a baby in the cradle?"
So, she pointed towards him (the baby). They said, .How shall we speak to someone who is still a child in the cradle?
Then she pointed (her finger) at him. They said: "How can we talk to one who is still in the cradle, a little child?”
She pointed towards the infant. They said, "How can we converse with an infant lying in a crib?"
Then she pointed (her finger) at him. They said: ‘How can we speak with a baby in the cradle?’
She simply pointed her finger at him -the babe- with an intimation, as it were, that they ask or speak to him. But they exclaimed: "How in Allah's Name can we discourse with a new born babe?"
She pointed to him. They replied, “How can we speak to an infant in a cradle?”
So she pointed to the baby. They exclaimed, “How can we talk to someone who is an infant in the cradle?”
Then she pointed to him. They said: how can we talk to someone who is a child in a cradle?
She made a sign to them, pointing to the child. But they replied: ‘How can we speak with a babe in the cradle?‘
She pointed to him. They said, "How can we talk with an infant in the crib?"
She pointed to him. They said, "How can we speak to a child in the cradle?"
She pointed to him. They said, "How can we speak to a child in the cradle?"
So, she pointed to him. They said, “How can we talk to whoever was in the cradle, a boy (infant)?”
Then Mary pointed to him. They said: 'How shall we speak to one who is (yet) a child in the cradle?'
But she pointed to the child. They said: 'How can we talk to a babe in the cradle?'
Then she pointed to him. They said, "How can we talk to one who is in the cradle, a young boy?" (In the cradle, idiomatically means a young person. Mary and Joseph had stayed in Bethlehem for several years)
But she pointed to him. They said: How should we speak to one who was a child in the cradle
Thereupon she pointed to him. They said, `How can we talk to one who is a child in the cradle?
Then she pointed to him. They said, “How shall we speak to one who is yet a child in the cradle?
Then, she pointed to the baby (Jesus). They said: "How can we talk to one who is (only) a child in the cradle?"
So she pointed to him. They asked, “How can we speak to a baby in the cradle?”
So she pointed to him. They said, 'How can we speak to an infant in the crib?'
So she pointed to him. They said, "How can we speak to one who is in the cradle a child?"
And she pointed to him, and they said, 'How are we to speak with one who is in the cradle, a child?'
But she pointed to the babe. They said: "How can we talk to one who is a child in the cradle?"
But she pointed to the babe. They said: "How can we talk to one who is a child in the cradle?"
قَالَ إِنِّی عَبۡدُ ٱللَّهِ ءَاتَىٰنِیَ ٱلۡكِتَـٰبَ وَجَعَلَنِی نَبِیࣰّا ٣٠
[But] he said: ‘I am a servant of God. He has granted me the Scripture; made me a prophet
He (Jesus as the baby) said: “Surely! I am a servant of Allah. He has given me the Scripture and made me a prophet.
He Said: verily I am a bondman of Allah; He hath vouchsafed me the Book and made me a prophet
"I am a servant of God," he answered. "He has given me a Book and made me a prophet
(Baby Jesus) spoke, “Indeed, I am a servant of Allah; He gave me Knowledge (Book) and made me a Nabi.”
He said, ´I am the slave of Allah, He has given me the Book and made me a Prophet.
He said, ‘Indeed I am a servant of Allah! He has given me the Book and made me a prophet
(The infant) said: "Surely I am ‘abdu’l-Lah (a servant of God). He (has already decreed that He) will give me the Book (the Gospel) and make me a Prophet
(It came to pass that the son of Mary) said, `I am indeed a servant of Allah, He has given me the Book, and made me a Prophet
He said, 'Lo, I am God's servant; God has given me the Book, and made me a Prophet
He said: “Indeed I am God’s servant, He gave me the book and made me a prophet,
Baby Jesus [in the cradle started to talk and] said: “I am a servant of God. He has given me the Scripture and has appointed me to be His Prophet.”
He said, “I am indeed a servant of God, He has given me revelation and made me a prophet
He said, “I am Allah's servant. He has brought me the Scripture and has made me a prophet.
He said, 'Verily, I am a servant of God; He has brought me the Book, and He has made me a prophet
The child proclaimed, "I am Allah’s bondman; He has given me the Book and made me a Herald of the Hidden (a Prophet)."
He said, “I am a slave of Allah and He has given me the book and He has made me a prophet”
Whereupon the child said, verily I am the servant of God; He hath given me the book of the gospel, and hath appointed me a prophet
He (the baby) said, "Verily, I am a servant of Allah; He has brought me the Book (revelation), and He has made me a prophet
He (the baby) said: 'I am the worshiper of Allah. Allah has given me the Book and made me a Prophet
It said, "Verily, I am the servant of God; He hath given me the Book, and He hath made me a prophet
(The baby Iesa while in the lap of his mother) said: “Verily, I am Abd of Allah. He has delivered unto me Al-Kitab, and He has appointed me a Prophet
Jesus said: Truly, I am a servant of God. He gave me the Book and He made me a Prophet.
(The baby Jesus) said, “I am indeed a servant of Allah. He has given me Scriptures and made me a prophet.
Whereupon the baby spoke out: "I am indeed a servant of Allah. He has given me the Book and made me a Prophet
The child cried out: "Verily I am Allah´s servant. He has granted me the Book and has made me a Prophe
He said: I am indeed a servant of Allah. He has given me the Book and made me a prophet
He (Isa) said, "I am a servant of Allah, He has given me the book and made me a prophet.
The child said, "I am indeed a devotee of Allah. HE has given me the Book and made me a Prophet."
(The infant himself) spoke out: ‘I am indeed a servant of Allah. He has given me the Book and has raised me as a Prophet
He said: "I am God's servant, He has given me the Scripture and made me a prophet."
He said: "I am a servant of God, He has given me the Book and made me a prophet.
He said: "I am a servant of God, He has given me the Book and made me a prophet."
He said: "That I am God's worshipper/slave, He gave/brought me The Book and He made me a prophet."
[But] he said: "Behold, I am a servant of God. He has vouchsafed unto me revelation and made me a prophet
He said, "Surely I am the bondman of Allah. He has brought me the Book and made me a Prophet
He spake: Lo! I am the slave of Allah. He hath given me the Scripture and hath appointed me a Prophet
He said, "I am the servant of God. He has given me the Book and has appointed me to be a Prophet
Spoke he (the baby), .Verily I am the servant of Allah. He has given me the Book, and made me a prophet
(‘Jesus’) said: "Verily! I am the servant of Allâh. He has given me the ‘Scripture’; and He has appointed me a ‘Prophet’.
The infant said, "I am the servant of Allah! He appointed me His messenger, and granted me the gospel."
(Jesus) said: ‘Verily! I am the servant of Allâh. He has given unto me the Scripture and the Gift of Prophecy.
"I am", said the babe -Isa- "a devout servant of Allah Who shall entrust me with His Book -the Bible- and confer on me the prerogative of Prophethood"
Isa spoke: “I am a servant of Allah; He has given me the Book, made me a prophet,
Jesus declared, “I am truly a servant of Allah. He has destined me to be given the Scripture and to be a prophet.
He said: I am the servant of Allah, He gave me the book and made me a prophet.
Whereupon he spoke and said: ‘I am the servant of God. He has given me the Book and ordained me a prophet
(The infant spoke and) said, "I am a servant of GOD. He has given me the scripture, and has appointed me a prophet.
[Jesus] said, "I am the servant of God. He has given me the Book and made me a prophet.
[Jesus] said, "I am the servant of God. He has given me the Book and made me a prophet.
He said, “I am Allah’s slave. He has given me the Book, and set up me, a prophet.
He (miraculously) said: 'Verily I am a servant of Allah; He has given me the Book and made me a prophet'
Whereupon he said: 'I am a servant of God. He has vouchsafed to me revelations and made me a prophet,
But he spoke up, "Behold, I am a servant of God. He has given me Revelation and appointed me a Prophet."
He said: Surely I am a servant of Allah; He has given me the Book and made me a prophet
Jesus said, `I am a servant of ALLAH. HE has given me the Book, and has made me a Prophet
He said, “Truly I am a servant of God. He has given me the Book and made me a prophet
He [the baby Isa (Jesus)] said: "Indeed I am a servant of Allah: He has given me the Scripture (Gospel) and made me a prophet
He said, “I am the servant of God. He has given me the Scripture, and He made me a prophet.
He said, 'I am the servant of God. He has given me the Scripture, and made me a prophet
[Jesus] said, "Indeed, I am the servant of Allah . He has given me the Scripture and made me a prophet
He said, 'Indeed, I am a servant of God; He has given me the Book, and He has made me a prophet,
He said: "I am indeed a servant of God: He hath given me revelation and made me a prophet
He said: "I am indeed a servant of Allah: He hath given me revelation and made me a prophet
وَجَعَلَنِی مُبَارَكًا أَیۡنَ مَا كُنتُ وَأَوۡصَـٰنِی بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ مَا دُمۡتُ حَیࣰّا ٣١
made me blessed wherever I may be. He commanded me to pray, to give alms as long as I live
And He has made me blessed wherever I may be and has enjoined on me (to establish) the prayer, give obligatory charity as long as I am live
And He hath made me blest wheresoever I may be, and enjoined on me the prayer and the poor-rate as long as I am alive
And blessed me wherever I may be, and enjoined on me worship and zakat for as long as I live
“He made me prosperous wherever I may be... He enjoined upon me salat (living in a constant state of introspective turning to my Rabb) and purity, for as long as I live!”
He has made me blessed wherever I am and directed me to do salat and give zakat as long as I live,
He has made me blessed, wherever I may be, and He has enjoined me to [maintain] the prayer and to [pay] the zakat as long as I live
"He has made me blessed (and a means of His blessings for people) wherever I may be, and He has enjoined upon me the Prayer (the Salah) and the the Prescribed Purifying Alms (the Zakah) (and to enjoin the same upon others) for as long as I live
`And He has made me blessed wherever I may be, and He has enjoined upon me prayer and alms-giving so long as I live
Blessed He has made me, wherever I may be; and He has enjoined me to pray, and to give the alms, so long as I live
and He made me blessed wherever I am, and He instructed me to mandatory prayer and mandatory charity as long as I live,
“God has blessed me wherever I walk. He has ordered me to worship Him regularly and be charitable as long as I live.”
“And He has made me blessed wherever I am, and has recommended to me prayer and the paying of zakat as long as I live
And He has made me blessed wherever I may be and has enjoined upon me prayer and purifying charity so long as I live.
and He has made me blessed wherever I be; and He has required of me prayer and almsgiving so long as I live
"And He has made me blessed wherever I be; and ordained upon me prayer and charity, as long as I live."
”and He has made me blessed wheresoever I may be and He has admonished me to prayer and to self-purification as long as I am alive”
And He hath made me blessed, wheresoever I shall be; and hath commanded me to observe prayer, and to give alms, so long as I shall live
"And He has made me blessed wherever I am; and He has required of me prayer and charity as long as I live
He made me to be blessed wherever I am, and He has charged me with prayer and charity for as long as I shall live
And He hath made me blessed wherever I may be, and hath enjoined me prayer and almsgiving so long as I shall live
And He has made me blessed, wheresoever I be, and He has enjoined on me Salat and Zakat as long as I lived
And He made me one who is blessed wherever I had been and He bequeathed to me the formal prayer and the purifying alms as long as I continue living,
“He has made me blessed wherever I am and has instilled in me prayer and charity as long as I live.
His blessing is with me wherever I go. He has commanded me to establish Salah and give Zakah as long as I shall live
and has blessed me wherever I might be and has enjoined upon me Prayer and Zakah (purifying alms) as long as I live
And He has made me blessed wherever I may be, and He has enjoined on me prayer and poor-rate so long as I live
And He has made me blessed wherever I may be and has enjoined on me worship (salat) and (giving of) charity (zakat) as long as I live.
"And He has made me blessed wherever I may be, and He has enjoined on me prayer and charity so long as I live."
And wherever I may reside, He has made me an embodiment of blessing. And He has enjoined upon me Prayer and Zakat (the Alms-due) as long as I am alive
"And He made me blessed wherever I was, and He charged me with the contact-method and towards betterment as long as I am alive."
"And He has made me blessed wherever I am, and He has charged me with the contact prayer and purification as long as I am alive.
And He made me blessed wherever I am, and He has charged me with the Connection and purification as long as I am alive.
And He made me blessed, wherever I was/am, and He directed/commanded me with the prayers and the charity/purification as long as I continued/lasted alive
and made me blessed wherever I may be; and He has enjoined upon me prayer and charity as long as I live
And He has made me blessed wherever I may be, and He has enjoined upon me prayer and Zakat (The poordues) as long as I am alive
And hath made me blessed wheresoever I may be, and hath enjoined upon me prayer and almsgiving so long as I remain alive
He has blessed me no matter where I dwell, commanded me to worship Him and pay the religious tax for as long as I live
and He has made me a blessed one wherever I be, and has enjoined Salah and Zakah upon me as long as I am alive
He has made me holy and blissful wherever I may be, has enjoined upon me the prayer and Zakāt ( i.e. the Prescribed Purifying Alms) for as long as I live.
"He blessed me wherever I might happen to be, and has ordered me to enjoin the ´salat´ and the ´zakat´ as long as I am alive!"
He has made me holy wherever I may be, and has commanded me to establish prayer and to pay Zakāt as long as I live,
" He conferred on me benediction that I will be blessed wherever I may be, and He has enjoined me, for as long as I live, the practice of praying to Him and of Zakat (almsgiving), -for alms are but the vehicles of prayer-"
made me blessed wherever I go, commanded me to pray and to give charity. I shall do so as long as I live,
He has made me a blessing wherever I go, and bid me to establish prayer and give alms-tax as long as I live,
And He made me a blessing wherever I am and He instructed me with prayer and Zakat as long as I live.
His blessing is upon me wherever I go, and He has exhorted me to be steadfast in prayer and to give alms as long as I shall live
"He made me blessed wherever I go, and enjoined me to observe the Contact Prayers (Salat) and the obligatory charity (Zakat) for as long as I live.
And He has made me blessed wherever I am and directed me to pray and to give charitable gifts as long as I live
And He has made me blessed wherever I am and directed me to pray and to give charitable gifts as long as I live
And has set me blessed wherever I was; and has enjoined me with the prayers and the Zakat, as long as I live.
And He has made me blessed wherever I may be and He has enjoined on me prayer and almsgiving so long as I live
and made me blessed wherever I may be. He has enjoined on me prayer and charity as long as I live.
"He has made me blessed wherever I may be. He has enjoined upon me to establish the Divine System and help set up the Just Economic Order as long as I live."
And He has made me blessed wherever I may be, and He has enjoined on me prayer and poor-rate so long as I live
`And HE has made me blessed wheresoever I may be, and has enjoined upon me Prayer and almsgiving so long as I live
He has made me blessed wheresoever I may be, and has enjoined upon me prayer and almsgiving so long as I live
"And He (Allah) has made me blessed where ever I be, and has commanded for me prayer and charity as long as I live
He made me a blessing wherever I may be, and He enjoined upon me prayer and charity as long as I remain alive.
And has made me blessed wherever I may be; and has enjoined on me prayer and charity, so long as I live
And He has made me blessed wherever I am and has enjoined upon me prayer and zakah as long as I remain aliv
And He has made me blessed wherever I am; and He has instructed me with the prayer and the alms so long as I live,
"And He hath made me blessed wheresoever I be, and hath enjoined on me Prayer and Charity as long as I live
"And He hath made me blessed wheresoever I be, and hath enjoined on me Prayer and Charity as long as I live
وَبَرَّۢا بِوَ ٰلِدَتِی وَلَمۡ یَجۡعَلۡنِی جَبَّارࣰا شَقِیࣰّا ٣٢
to cherish my mother. He did not make me domineering or graceless
be dutiful to my mother, and made me not arrogant, unblessed.
And dutecus Unto my mother, and hath not made me high- handed, unblest
And be dutiful to my mother. He has not made me haughty or rebellious
“He made me kind to my mother, not a tyrant destitute!”
and to show devotion to my mother. He has not made me insolent or arrogant.
and to be good to my mother, and He has not made me self-willed and wretched
"And (He has made me) dutiful towards my mother, and He has not made me unruly, wicked
`And (He has made me) dutiful to my mother, and He has not made me arrogant, graceless
and likewise to cherish my mother; He has not made me arrogant, unprosperous
and to be good (and kind) to my mother, and He did not make me a miserable bully,
“God has made me to honor my mother; He has not made me a disobedient rebel.”
“He has made me kind to my mother, and not overbearing or miserable
And He has made me very kind to my mother and has not made me a wretched coercer.
and piety towards my mother, and has not made me a miserable tyrant
"And has made me good to my mother and not made me forceful, ill-fated."
”and He has made me kind to my mother and has not made me overbearing, miserable”
and he hath made me dutiful towards my mother, and hath not made me proud, or unhappy
And has made me kind towards my mother, and not arrogant (tyrannical) and miserable
(He has made me) kind to my mother; He has not made me arrogant, unprosperous
And to be duteous to her that bare me: and he hath not made me proud, depraved
And (He has made me) dutiful to my mother, and He has not made me arrogant (or) strict
and He makes me pious toward one who is my mother and He makes me not haughty nor disappointed.
“He has made me kind to my mother and not arrogant or rebellious.
He has exhorted me to honor my mother and has not made me domineering, hard to deal with
and has made me dutiful to my mother. He has not made me oppressive, nor bereft of God´s blessings
And to be kind to my mother; and He has not made me insolent, unblessed
And (He has made me) dutiful to my mother and has not made me compelling (rebellious), wretched.
"And to be couteous to my mother. And He has not made me insolent, impudent."
And (He has made me) treat my mother with excellence and has not made me disobedient and ill-fated
"And to be dutiful to my mother, and He did not make me a rebellious tyrant."
"And to be dutiful to my mother, and He has not mademe a mischievous tyrant.
And to be dutiful to my mother, and He has not made me a mischievous tyrant.
And charitable/obedient with my mother, and He did not make me a miserable/unhappy tyrant/rebel
and [has endowed me with] piety towards my mother; and He has not made me haughty or bereft of grace
And ever benign to my (female) parent; (Literally: She who gave birt to me) and He has not made me arrogant, wretched
And (hath made me) dutiful toward her who bore me, and hath not made me arrogant, unblest
He has commanded me to be good to my parents and has not made me an arrogant rebellious person
and (He has made me) good to my mother, and he did not make me oppressive (or) ill-fated
(He has made me) dutiful towards my mother, and He has not made me a supercilious, insubordinate.
"(I am) devoted to my mother, not hapless and arrogant."
And to show kindness to my mother. And He has not made me a supercilious person or insubordinate.
" He emphasized that I should be kind and dutiful to my mother, and He excluded tyranny and depravity from my nature"
and I will take care of my mother. He has not made me overbearing or disobedient.
and to be kind to my mother. He has not made me arrogant or defiant.
And to be devoted to my mother and He did not make me oppressive or rebellious.
He has exhorted me to honour my mother and has purged me of vanity and wickedness
"I am to honor my mother; He did not make me a disobedient rebel.
and to be full of kindness toward .mother, and He has not made me domineering or rebellious.
and to be affectionately kind towards my mother, and He has not made me domineering or rebellious.
And be devoted to my mother, and He did not make me unhappy, mighty.
And (He has made me) kind to my mother, and He has not made me arrogant unblessed
He has made me kind to my mother, not haughty or bereft of grace.
"And He has made me kind to my mother, and has not made me haughty, unblessed."
And dutiful to my mother, and He has not made me insolent, unblessed
`And HE has made me dutiful towards my mother, and has not made me arrogant and graceless
and [has made me] dutiful toward my mother. And He has not made me domineering, wretched
"[He (Allah)] has made me kind to my mother, and not arrogant or miserable
And kind to my mother, and He didn’t make me an arrogant oppressor.
And kind to my mother, and He did not make me a disobedient rebel
And [made me] dutiful to my mother, and He has not made me a wretched tyrant
And piety towards my mother, and has not made me a miserable tyrant;
"(He) hath made me kind to my mother, and not overbearing or miserable
"(He) hath made me kind to my mother, and not overbearing or miserable
وَٱلسَّلَـٰمُ عَلَیَّ یَوۡمَ وُلِدتُّ وَیَوۡمَ أَمُوتُ وَیَوۡمَ أُبۡعَثُ حَیࣰّا ٣٣
Peace was on me the day I was born, and will be on me the day I die and the day I am raised to life again.’
Peace be upon me the day I was born, and the day I shall die, and the day I shall be raised alive!”
And peace be on me the day was born and the day die and the day I shall be raised up alive
There was peace on me the day I was born, and will be the day I die, and on the day I will be raised from the dead."
So Salam is upon me on the day I came to the world, the day I taste death, and the day I am resurrected as an immortal.”
Peace be upon me the day I was born, and the day I die and the day I am raised up again alive.´
Peace is to me the day I was born, and the day I die, and the day I am raised alive.’
"So peace be upon me on the day I was born and the day of my death, and the day when I will be raised to life."
`And peace was upon me the day I was born, and (peace will be upon me) the day I die, and the day I shall be raised up to life (again).
Peace be upon me, the day I was born, and the day I die, and the day I am raised up alive!
and peace (and well-being) upon me on the day I was born, and the day I die, and the day I am raised to life.”
“I was greeted on my birth day, and I will be greeted the day that I die and the day that I will be resurrected.”
“So peace be upon me the day I was born, the day that I die, and the day that I will be raised up to life again.
And peace be upon me the day I was born and the day I die and the day I get resurrected alive.”
and peace upon me the day I was born, and the day I die, and the day I shall be raised up alive.
"And peace is upon me the day I was born, and on the day I shall taste death, and on the day I will be raised alive."
”and [the greeting of] the peace was on me the day I was born and the day that I die and the day that I will be raised a living.”
And peace be on me the day whereon I was born, and the day whereon I shall die, and the day whereon I shall be raised to life
And peace upon me the day I was born, and the day I die, and the day I shall be raised up alive."
Peace be upon me on the day I was born, and on the day I die; and on the day when I shall be raised up alive.
And the peace of God was on me the day I was born, and will be the day I shall die, and the day I shall be raised to life."
And Salam (peace and protection) is upon me the day I was born, and the day I died, and the day I shall be raised up alive (in Resurrection).”
And peace be on me the day I was given birth and the day I die and the day I am raised up, living.
“Peace was upon me the day I was born, and will be upon me the day that I die and the day I shall be resurrected.”
Peace be upon me the day I was born, the day I shall die and the Day I shall be raised to life again."
Peace be upon me the day I was born and the day I will die, and the day I will be raised up alive."
And peace on me the day I was born, and the day I die, and the day I am raised to life
And peace be on me the day I was born and the day I die and the day I will be raised alive."
"And peace on me on the day I was born, the day I die and the day I am raised to life again."
And peace be upon me on the day of my birth, the day of my demise and the day I shall be raised up alive!
"And peace be upon me the day I was born, and the day I die, and the Day I am resurrected alive."
"And peace be upon me the day I was born, and the day I die, and the Day I am resurrected alive.
And peace be upon me the day I was born, and the day I die, and the Day I am resurrected alive.
And the security/peace (was) on me (on the) day I was born, and (the) day I die, and (the) day I be sent/resurrected/revived alive
"Hence, peace was upon me on the day when I was born, and [will be upon me] on the day of my death, and on the day when I shall be raised to life [again]!"
And peace be upon me, the day I was born, and the day I die, and the day I am made to rise again alive."
Peace on me the day I was born, and the day I die, and the day I shall be raised alive
I was born with peace and I shall die and be brought to life again with peace."
And peace is upon me the day I was born, the day I shall die, and the day I shall be raised alive again
Peace be upon me the day I was born, the day I shall die, and the day when I shall be raised to life!”
"Peace upon me the day I was born. The day I shall die. And the day I shall be brought back to life!"
Peace Be Upon Me the day I was born, the day I shall die, and the day when I shall be raised to life!”
" Peace be upon me the day I was born and the day I encounter death and in Day of Judgement when I am restored to life"
So Allah’s peace be on me the day I was born, the day I die and the day that I am resurrected.
Peace be upon me the day I was born, the day I die, and the day I will be raised back to life!”
And peace is with me on the day I was born and the day I die and the day I am brought to life again.
Peace be on me on the day I was born and on the day of my death and on the day I shall be raised to life.‘
And peace be upon me the day I was born, the day I die, and the day I get resurrected."
And [God's] peace was upon me the day I was born and the day I will die and it will be upon me the day I am raised alive."
And [God’s] peace was upon me the day I was born, and the day I will die, and it will be upon me the day I am raised alive."
And the peace is upon me on a day, I was born, and on a day, I die, and on a day, I am raised alive.”
And peace be on me the day I was born, and the day I die, and the day I shall be raised alive
Peace was on me on the day when I was born, and [will be on me] on the day of my death and on the day when I shall be raised to life again.'
"Hence, peace was upon me on the day I was born, the day I die, and on the day I shall be raised to life again." (19:15)
And peace on me on the day I was born, and on the day I die, and on the day I am raised to life
`And peace was on me the day I was born, and peace will be on me the day I shall die, and the day I shall be raised up to life again.
Peace be upon me the day I was born, the day I die, and the day I am raised alive!
"And Peace is on me the day I was born, the day I die, and the day I will be raised (again) to life!"
Peace is upon me the day I was born, the day I will die, and the day I will be resurrected alive.”
So Peace is upon me the day I was born, and the day I die, and the Day I get resurrected alive.'
And peace is on me the day I was born and the day I will die and the day I am raised alive."
And peace upon me the day I was born, and the day I die, and the day I shall be raised up alive.'
"So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)"
"So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)"
ذَ ٰلِكَ عِیسَى ٱبۡنُ مَرۡیَمَۖ قَوۡلَ ٱلۡحَقِّ ٱلَّذِی فِیهِ یَمۡتَرُونَ ٣٤
Such was Jesus, son of Mary. [This is] a statement of the Truth about which they are in doubt
Such (was) Jesus, son of Mary. It is a statement of truth about which they dispute in it.
Such is 'lsa, son of Maryam: this Is the word of truth wherein they are doubting
This was Jesus, son of Mary: A true account they contend about
Thus was Jesus, the son of Mary... The truth about which they fall into doubt!
That is ´Isa, son of Maryam, the word of truth about which they are in doubt.
That is Jesus, son of Mary, a Word of the Real concerning whom they are in doubt
Such was Jesus, the son of Mary: in the words of the truth about which they (the Jews and Christians) have been doubting (and disputing amongst themselves and with each other)
Such was Jesus, son of Mary. (This is) a statement of true facts (about him), concerning which they so deeply disagree
That is Jesus, son of Mary, in word of truth, concerning which they are doubting
That is (the story of) Jesus, son of Mary, a true word that they doubt about it.
Such is the true story of Jesus, sun of Mary, about whom they (non-Muslims) wonder
Such was Jesus the son of Mary. It is a statement of truth, about which they dispute
That is Jesus, son of Mary—the word of truth about which they are skeptical.
That is, Jesus the son of Mary, - by the word of truth whereon ye do dispute
This is Eisa (Jesus), the son of Maryam; a true statement, in which they doubt
That was Jesus son of Mary the word of the truth about which they continue to be in confusion.
This was Jesus the son of Mary; the word of truth, concerning whom they doubt
Such was Jesus, the son of Mary. This is the statement of truth concerning which they doubt (or dispute)
Such was (Prophet) Jesus, the son of Mary. A saying of truth, concerning what they doubt
This is Jesus, the son of Mary; this is a statement of the truth concerning which they doubt
Such is Iesa, son of Maryam — (regarding the stages applicable to his personality as a simple human being). (It is) the true statement about which people harbour confusion
That is Jesus son of Mary, a saying of The Truth. They contest what is in it.
That [story of] Jesus, son of Mary, is a statement of truth about which they dispute.
Such was Jesus the son of Mary, and this is the True statement about him concerning which they are in doubt
This is Jesus, the son of Mary; and this is the truth about him concerning which they are in doubt
Such is Jesus son of Mary -- a statement of truth about which they dispute
Such (was) Isa, the son of Maryam. (This is a) statement of the fact about which they doubt.
This (as narrated in Verses to above) then is Jesus, son of Mary — the word of Truth about which they raise disputes
Such is ‘Isa, the son of Maryam (Jesus, the son of Mary. That is) the truth about which these people doubt
Such was Jesus, the son of Mary, and this is the truth of the matter in which they doubt
Such was Jesus, son of Mary, and this is the truth of the matter in which they doubt
Such was Jesus, son of Mary, and this is the truth of the matter in which they doubt.
That (was) Jesus Mary's son, the correct/real saying/opinion and belief which they (are) doubting/arguing in it
SUCH WAS, in the words of truth, Jesus the son of Mary, about whose nature they so deeply disagree
That is Isa (Jesus) son of Maryam, in word of truth, concerning which they are wrangling
Such was Jesus, son of Mary: (this is) a statement of the truth concerning which they doubt
Such was the true story of Jesus, the son of Mary, about which they dispute bitterly
That is ‘Isa, the son of Maryam, to say the truth in which they (Christians) are disputing
Such is ‘Jesus, son of Mary’, in the words of the truth, concerning which they have been disputing.
Such was Jesus, the son of Mary! This is the real truth about him, which they dispute
Such is Jesus, son of Mary. And this is the word of the truth, concerning which they have been disputing.
This is Isa, the son of Maryam, declaring the truth of his own eventful birth. He was called into existence as stated in divine truth and not in the manner which Ahl AL –Kitab maintain by disputation and will die for it
That was Isa, son of Maryam; that’s the truth they have doubt about.
That is Jesus, son of Mary. ˹And this is˺ a word of truth, about which they dispute.
That is ´Isa (Jesus), the son of Maryam (Mary), the statement of truth in which they have doubt.
Such was Jesus son of Mary. That is the whole truth, which they still doubt
That was Jesus, the son of Mary, and this is the truth of this matter, about which they continue to doubt.
Such is Jesus, the son of Mary - the Word of Truth about which they are in dispute.
Such is Jesus, the son of Mary – the Word of Truth about which they are in dispute.
That is Jesus, Mary’s son, the right saying, which they are within it skeptic.
This is Jesus, son of Mary, a statement of truth, concerning which they doubt
Such was, in the words of truth, Jesus the son of Mary, about whose nature they still dispute.
Such was Jesus, the son of Mary and this is the Truth of this matter about whose nature they so deeply disagree
Such is Isa, son of Marium; (this is) the saying of truth about which they dispute
That was Jesus, son of Mary. This is a statement of the truth concerning which they entertain doubt
That is Jesus son of Mary—a statement of the truth, which they doubt
Isa (Jesus), the son of Maryam (Mary) was like this: (It is) a statement of truth, about which they dispute (without any use)
This is Jesus, the son of Mary, the Word of Truth about which they are in dispute.
That is Jesus son of Mary—the Word of truth about which they doubt
That is Jesus, the son of Mary - the word of truth about which they are in dispute
That is, Jesus, the son of Mary, the word of truth about which they are in dispute.
Such (was) Jesus the son of Mary: (it is) a statement of truth, about which they (vainly) dispute
Such (was) Jesus the son of Mary: (it is) a statement of truth, about which they (vainly) dispute
مَا كَانَ لِلَّهِ أَن یَتَّخِذَ مِن وَلَدࣲۖ سُبۡحَـٰنَهُۥۤۚ إِذَا قَضَىٰۤ أَمۡرࣰا فَإِنَّمَا یَقُولُ لَهُۥ كُن فَیَكُونُ ٣٥
it would not befit God to have a child. He is far above that: when He decrees something, He says only, ‘Be,’ and it is
It is not for Allah that He should beget any son. Glorified is He when He decrees an affair, He only says to it: “Be!” and it becomes.
Allah is not one to take to Himself a son. Hallowed be He! whensoever He decreeth an affair he only Saith to it: be, and it becometh
It does not behove God to have a son. Too immaculate is He! When He decrees a thing He has only to say: "Be", and it is
It is not for Allah (the Ahad the Samad other than whom nothing exists) to take a son, Exalted (Subhan) is He! If He decrees an affair He only says to it “Be”, and it is.
It is not fitting for Allah to have a son. Glory be to Him! When He decides on something, He just says to it, ´Be!´ and it is.
It is not for Allah to take a son. Immaculate is He! When He decides on a matter, He just says to it, ‘Be!’ and it is
It is not for God to take to Himself a child. All-Glorified is He (in that He is absolutely above doing such things). When He decrees a thing, He does but say to it "Be!" and it is
It does not behove (the Majesty of) Allah to take to Himself a son. Holy is He. When He decrees a matter He only commands it `Be' and it comes to be
It is not for God to take a son unto Him. Glory be to Him! When He decrees a thing, He but says to it 'Be,' and it is
It is not for God to take a child, He is flawless. When He decides on a matter, then He just says for it: “Be” and it will be.
It is beneath the dignity of God to have a son. The Glorious One is so Powerful that it suffice for Him to say “Be” and, whatever He has willed, will be created
It is not befitting to God that He should have a son. Glory be to Him. When He determines a matter, He only says to it “Be” and it is
Never was it for Allah to have any offspring—Highly Exalted is He; whenever He decrees a matter, He only says to it, “Be,” and so it is.
God could not take to himself any son! celebrated be His praise! when He decrees a matter He only says to it, 'BE,' and it is
It does not befit Allah to appoint someone as His son - Purity is to Him! When He ordains a matter, He just commands it, "Be" - and it thereupon happens
It is not befitting for Allah to take a son for Himself. Glory be to Him. Whenever He decrees an affair, He but says to it, “Be” and it is.
It is not meet for God, that He should have any son: God forbid! When He decreeth a thing, He only saith unto it, be; and it is
It befits not the Majesty of Allah that he should beget a son. Glory be to Him! When He decrees a matter He only says to it, "BE," and it is
It is not for Allah to take a son! Exaltations to Him! When He decrees a thing He only says: 'Be, ' and it is
It beseemeth not God to beget a son. Glory be to Him! when he decreeth a thing, He only saith to it, Be, and it Is
It befits not (the Majesty of) Allah that He may pick-up or adopt a son. Glorified and Exalted be He (above all that which they relate to Him). When He decreed a matter, then He (only) says to it “Be!” And it comes into existence
It had not been for God that He takes to Himself a son. Glory be to Him! When He decreed a command, He not but says to it: Be! Then, it is!
It is not befitting of Allah that He would beget a son. Glory to Him! When He decrees a matter, He only says to it, “Be!” and it is.
It is not befitting to the majesty of Allah that He Himself should beget a son! He is far above this; for when He decrees a matter He need only say: "Be" and it is
It does not befit Allah to take for Himself a son. Glory be to Him! When He decrees a thing He only says: "Be" and it is
It beseems not Allah that He should take to Himself a son. Glory be to Him! when he decrees a matter He only says to it, Be, and it is
It is not befitting to Allah that He should take to Himself a son, glory be to Him, when He decrees an affair, He says to it only "Be," so it is.
It is not befitting the majesty of Allah that He should beget a son. Glorified He is! When He has decreed a matter, He only says to it "Be," and it is
It is not Allah’s Glory that He should take (to Himself anyone as) a son. Holy and Glorified is He (above this)! When He decrees any matter, He only says to it: ‘Be,’ and it becomes
God was never to take a son, be He glorified. If He decrees a matter, then He simply says to it: "Be," and it is
God was never to take a son, be He glorified. If He decrees a matter, then He simply says to it: 'Be,' and it is.
God was never to take a child, be He glorified. If He decrees a matter, then He simply says to it: 'Be,' and it is.
(It) was not to God that (He) take from a child/children (son), His praise/glory, if He ordered/executed amatter/command , so but He says to it: "Be, so it becomes."
It is not conceivable that God should have taken unto Himself a son: limitless is He in His glory! When He wills a thing to be, He but says unto it "Be" -and it is
In no way is it for Allah to take to Him a child. All Extolment be to Him! When He decrees a Command, then He only says to it, "Be!" and it is
It befitteth not (the Majesty of) Allah that He should take unto Himself a son. Glory be to Him! When He decreeth a thing, He saith unto it only: Be! and it is
God is too Exalted to have a son. When He decides to bring some thing into existence He needs only command it to exist and it comes into existence
It is not for Allah to have a son. Pure is He. When He decides a thing, He simply says to it, .Be. and it comes to be
It is not appropriate for (the majestic glory of) Allâh to take to Himself a son. Eternal is he in His Majestic Glory! When He decrees a matter, He only says unto it: "Be," consequently, there it is.
It is not befitting of Allah to have a son. Exalted is He! Having decided the matter, He merely tells it, "Be!" Hence it becomes
It is not appropriate for (the Majestic Glory of) Allâh to take to Himself a son. Eternal is He in His Majestic Glory! When He decrees a matter, He only says unto it: "Be", and there it is.
It is never becoming that Allah should adopt or beget a son. Praise be to Him and extolled are His glorious attributes. When He determines no matter what, He only says "Be" and it is
Allah has not taken a son, glory to Him. When he gives an order, He says to it, “Be,” and it becomes.
It is not for Allah to take a son! Glory be to Him. When He decrees a matter, He simply tells it, “Be!” And it is!
It is not befitting for Allah to adopt a son. Glorified is He. When He decides a matter, then He says to it: Be, then it is.
God forbid that He Himself should beget a son! When He decrees a thing He need only say: ‘Be,‘ and it is
It does not befit GOD that He begets a son, be He glorified. To have anything done, He simply says to it, "Be," and it is.
It does not befit God to have a son; may He be exalted in His glory! When He decides on something, He simply says to it, "Be!" and it is.
It does not befit God to have a son; may He be exalted in His glory! When He decides on something, He simply says to it, "Be!" and it is.
It was not for Allah to take a son, glorified is Him. If He decreed a command, So, only He says for it, “Be,” and it is.
It is not befitting to Allah that He should beget a son. Glory be to Him! When He decrees a thing, He only says unto it: 'Be', and it is
It is not conceivable that God should beget a son. Limitless is He in His glory! When He wills a thing to be, He only says to it, 'Be,' and it is.
It does not befit God that He begets a son. He is Glorious, High above (what they say). When He decrees a thing, it starts happening
It beseems not Allah that He should take to Himself a son, glory to be Him; when He has decreed a matter He only says to it "Be," and it is
It does not befit the Majesty of ALLAH to take unto Himself a son. Holy is HE. When HE decrees a thing, HE says to it, `Be, and it comes into being.
It is not for God to take a child. Glory be to Him! When He decrees a thing, He only says to it, “Be!” and it is
It is not suited for (Almighty) Allah that He should father a son. Glory to Him (Allah)! When He determines anything, He only says to it, "Be", and it is
It’s not for God to have a child. Glory be to Him! When He decrees a matter, He only says to it, “Be,” and it becomes.
It is not for God to have a child—glory be to Him. To have anything done, He says to it, 'Be,' and it becomes
It is not [befitting] for Allah to take a son; exalted is He! When He decrees an affair, He only says to it, "Be," and it is
It is not for God to take a child. Glory be to Him. When He decrees a matter He only says to it, 'Be,' and it is;
It is not befitting to (the majesty of) God that He should beget a son. Glory be to Him! when He determines a matter, He only says to it, "Be", and it is
It is not befitting to (the majesty of) Allah that He should beget a son. Glory be to Him! when He determines a matter, He only says to it, "Be", and it is
وَإِنَّ ٱللَّهَ رَبِّی وَرَبُّكُمۡ فَٱعۡبُدُوهُۚ هَـٰذَا صِرَ ٰطࣱ مُّسۡتَقِیمࣱ ٣٦
‘God is my Lord and your Lord, so serve Him: that is a straight path.’
(Jesus said): “Surely Allah is my Lord and your Lord. So worship Him. This is the Right Way.
And verily Allah is my Lord and your Lord; so worship Him; this is a way straight
(Jesus only said:) "Surely God is my Lord and your Lord, so worship Him. This is the straight path."
Indeed, Allah is my Rabb and your Rabb! Realize your servitude to Him... This is the straight path.
´Allah is my Lord and your Lord so worship Him. This is a straight path.´
‘Indeed Allah is my Lord and your Lord. So worship Him. This is a straight path.’
"Surely, God is my Lord and your Lord, so worship Him. This is a straight path (to follow)."
(Jesus said), `Surely, Allah is my Lord and your Lord. So worship Him (alone). This is the exact right path.
Surely God is my Lord, and your Lord; So serve you Him. This is a straight path
And (Jesus said:) “Indeed God is my Lord and your Lord, so serve Him, this is a straight path.”
Know that (as Jesus said:) “God is my Lord and your Lord (John 17.) Worship him alone (Luke 8), this is the right path.”
Indeed God is my Lord and your Lord. Therefore serve Him, this is a way that is straight
“And indeed, Allah is my Lord and yourpl Lord, so worship Him; this is a straight path.”
and, verily, God is my Lord and your Lord, so worship Him; this is the right way
And said Eisa, "Indeed Allah is my Lord and your Lord - therefore worship Him; this is the Straight Path."
And truly [Jesus says] “Allah is My Lord and Your Lord therefore worship Him. This is the most upright way”.
And verily God is my Lord, and your Lord; wherefore serve Him: This is the right way
And, lo! Allah is my Lord and your Lord (see John 20:17), so worship Him; this is the Straight Way
Indeed, Allah is my Lord and your Lord therefore worship Him. That is the Straight Path
And verily, God is my Lord and your Lord; adore Him then. This is the right way
(Iesa also said): “And surely, Allah is Nourisher-Sustainer to me and Nourisher-Sustainer to you. So pay obedience to Him (Alone). This (had been) the Permanent Path.”
And, truly, God is my Lord and your Lord, so worship Him. This is a straight path.
Truly, Allah is my Lord and your Lord; therefore, serve Him; this is the Straight Way.
Jesus declared, Verily Allah is my Lord and your Lord: therefore serve Him. This is the Right Way
(Jesus had said): "Indeed Allah is my Lord and your Lord, so serve Him alone. This is the Straight Way."
And surely Allah is my Lord and your Lord, so serve Him. This is the right path
And Allah is certainly my Fosterer and your Fosterer so serve Him, this is the straight path.
And, indeed, Allah is my Lord and your Lord; hence, worship Him. This is the Straight Path
And surely, Allah is my Lord and your Lord (too). So always worship Him alone. This is the straight path
And God is my Lord and your Lord, so serve Him. This is a straight path
And God is my Lord and your Lord, so serve Him. This is a straight path
And God is my Lord and your Lord, so serve Him. This is a straight path.
And that God (is) my Lord and your Lord, so worship Him, that (is) a straight/direct road/way
And [thus it was that Jesus always said]: "Verily, God is my Sustainer as well as your Sustainer; so worship [none but] Him: this (alone] is a straight way."
And surely Allah is my Lord and your Lord, so worship Him. This is a straight Path."
And lo! Allah is my Lord and your Lord. So serve Him. That is the right path
(Baby Jesus said), "Worship God who is my Lord as well as yours. This is the straight path"
And (O Prophet, say to the people,) .Allah is surely my Lord and your Lord. So, worship Him. This is the straight path
(‘Jesus’) said: "Indeed, Allâh is my Lord and your Lord. Thus, do worship (& venerate) Him (Alone). This is the straight path (i.e. the upright faith)."
"Indeed, Allah is my Lord as well as your Lord! So worship Him. That is the straight path!"
(Jesus) said: "Indeed, Allâh is my Lord and your Lord, so worship Him ( in the way He wants us to worship Him). This is the straight path’ .
"Allah is my Creator and your Creator", Isa continued, "He exacts obedience and submission from the whole and from all in all, and so worship him with appropriate acts and rites, for this is the path of righteousness leading directly to Him"
Surely Allah is My Lord and Your Lord, so worship Him; this is the straight path.
˹Jesus also declared,˺ “Surely Allah is my Lord and your Lord, so worship Him ˹alone˺. This is the Straight Path.”
And Allah is my Lord and your Lord, so serve Him. This is a straight path.
God is my Lord and your Lord: therefore serve Him. That is a straight path
He also proclaimed, "GOD is my Lord and your Lord; you shall worship Him alone. This is the right path."
[Jesus continued]: "God is my Lord and your Lord, so worship Him. That is a straight path."
[Jesus continued]: "God is my Lord and your Lord, so worship Him. That is a straight path."
And surely “Allah is my Lord and your Lord, so worship Him. This is a straight path.”
And verily Allah is my Lord and your Lord, so worship (only) Him. This is a straight path
God is my Lord and your Lord; so worship Him alone. That is a straight path.
And (Jesus always said), "Verily, Allah is my Lord and your Lord, so serve Him alone. This is the Straight Path."
And surely Allah is my Lord and your Lord, therefore serve Him; this is the right path
Said Jesus, `Surely, ALLAH is my Lord and your Lord, so worship HIM alone, this is the right path.
“Truly God is my Lord and your Lord; so worship Him. This is a straight path.
[Isa, (Jesus) said:] "And surely Allah is my Lord and your Lord: Him (Alone,) you therefore worship (and serve): This is the Straight Path."
“God is my Lord and your Lord, so worship Him. This is a straight path.”
'God is my Lord and your Lord, so worship Him. That is a straight path.'
[Jesus said], "And indeed, Allah is my Lord and your Lord, so worship Him. That is a straight path."
And indeed, God is my Lord and your Lord, so worship Him; this is the straight way.
Verily God is my Lord and your Lord: Him therefore serve ye: this is a Way that is straight
Verily Allah is my Lord and your Lord: Him therefore serve ye: this is a Way that is straight
فَٱخۡتَلَفَ ٱلۡأَحۡزَابُ مِنۢ بَیۡنِهِمۡۖ فَوَیۡلࣱ لِّلَّذِینَ كَفَرُوا۟ مِن مَّشۡهَدِ یَوۡمٍ عَظِیمٍ ٣٧
But factions have differed among themselves. What suffering will come to those who obscure the truth when a dreadful Day arrives
Then the sects differed (Christians about Jesus) among themselves. So woe to those who disbelieve from meeting of a great Day (of judgment).
Then the sects have differed among themselves; so woe to those who disbelieve in the witness of a Day Mighty
Yet the sectarians differed among themselves. Alas for the unbelievers when they see the Terrible Day
Then those of differing opinions (blinded from the Unity of Uluhiyyah) fell into dispute (slandered Allah)... Woe to those who deny the knowledge of the reality during that dreadful time!
The parties differed among themselves. Woe to those who are kafir when they are present on a terrible Day!
But the factions differed among themselves. So woe to the faithless at the scene of a tremendous day
And yet, the parties (the Jews and Christians) have differed among themselves (about him). Woe, then, to those who disbelieve because of the meeting of an awesome Day
Yet the various sects were divided among themselves. Woe shall befall those who deny the meeting of the great day
But the parties have fallen into variance among themselves; then woe to those who disbelieve for the scene of a dreadful day
Then the parties disagreed among themselves, so woe to those who disbelieve in seeing the great day (the Resurrection Day).
Unfortunately they divided themselves into different sects and presented different images of Jesus. Pity to the disbelievers on that Great Day in which they have to meet their Lord (and present the reasons for which they made Jesus son of God.
But the sects differ among themselves, and woe to the unbelievers because of the judgment of a momentous day
But the parties differed among themselves, so woe to those who have denied from the spectacle of a great day.
And the parties have disagreed amongst themselves, but woe to those who disbelieve, from the witnessing of the mighty day
Then groups among them differed; so ruin is for the disbelievers from the witnessing of a Great Day
But the sects disagreed among themselves and woe unto those who disbelieve from the encountering of an awful day.
Yet the sectaries differ among themselves concerning Jesus; but woe be unto those who are unbelievers, because of their appearance at the great day
And the sects among them disagree, but woe to those who disbelieve from the meeting of the mighty Day
But the parties have fallen into variance among themselves, then woe to those who disbelieve for the scene of a Dreadful Day
But the Sects have fallen to variance among themselves about Jesus: but woe, because of the assembly of a great day, to those who believe not
Then the groups differed amongst themselves. So woe to those who disbelieve because of the site of evidence and gathering on the Great Day
There was variance among the confederates, so woe to those who were ungrateful from the scene of a tremendous Day!
The sects differ among themselves. Woe to the unbelievers because of the judgment of a dreadful day!
Inspite of this, the sects from among them are divided concerning Jesus. So woe to the disbelievers who shall be punished after witnessing this Truth on the Great Day of Judgement
But different parties began to dispute with one another. A dreadful woe awaits on that great Day for those that reject the Truth
But parties from among them differed; so woe to those who disbelieve, because of their presence on a grievous day
But the parties disagreed among themselves. So sorrowful will be the state of those who do not believe because of their being present on the great day.
But the tribes disagreed among themselves — and woe to those who disbelieve — about the Court of Judgment to be assembled on a tremendous Day
Then their sects began to differ amongst themselves. So the disbelievers are doomed due to the presence on the Mighty Day (of Resurrection)
So the parties disputed between them. Therefore, woe to those who have rejected from the scene of a terrible Day
Thus the Confederates disputed between them. Therefore, woe to those who have rejected from the scene of a terrible Day
Thus the Confederates disputed between them. Therefore, woe to those who have rejected from the scene of a terrible Day.
So the groups/parties differed/disagreed/disputed from between them, so grief/distress to those who disbelieved from an assembly of a great day
And yet, the sects [that follow the Bible] are at variance among themselves [about the nature of Jesus Woe, then, unto all who deny the truth when that awesome Day will appear
Yet the parties have differed among themselves; so woe to the ones who have disbelieved for the witnessing of a tremendous Day
The sects among them differ: but woe unto the disbelievers from the meeting of an awful Day
(The followers of Jesus) turned themselves into quarrelling sects. The disbelievers shall face a woeful condition on the great Day (of Judgment )
Then the groups among them fell in dispute. So, how evil is the fate of the disbelievers when they have to face the Great Day
Consequently, the sects among them differed. Woe unto those who believe not (in the Unity & Oneness of Allâh) from a scene of horrible day.
Groups have disputed amongst themselves regarding the day (of judgment). Witnessing that great day shall be disastrous for those who deny its coming
So the sects among them differed (and chased myths about Jesus) . Woe, then, to those who abandoned the truth (in favor of myths) from a scene of horrible day.
Nevertheless the various sects found a cause for which they were ready to contend to their life's end. Woe betide them who will not acknowledge Allah's Oneness, Uniqueness and Absoluteness. How distressful shall be the stormy scene they shall have to encounter on a Momentous Day
The sects differed among themselves; anguish awaits the disbelievers when the terrible Day comes.
Yet their ˹various˺ groups have differed among themselves ˹about him˺, so woe to the disbelievers when they face a tremendous Day!
Then the allies differed amongst themselves, so woe to those who reject (the truth) from the assembly on a tremendous day.
Yet are the sects at odds among themselves. But when the fateful day arrives, woe betide the unbelievers
The various parties disputed among themselves (regarding the identity of Jesus). Therefore, woe to those who disbelieve from the sight of a terrible day.
Then, the sects differed among themselves [concerning the nature of Jesus], so woe to those who reject the truth when they witness that awesome Day.
Then, the sects differed among themselves [concerning the nature of Jesus], so woe to those who reject the truth when they witness that awesome Day.
So, the parties differed between them. So, woe to those who disbelieved, from a Great Day Scene.
Then the sects did differ among themselves; and woe to those who disbelieved because of presence on the great day
Yet are the sects at variance among themselves. Woe, then, to the unbelievers when a momentous day arrives.
And yet, the sects (that follow the Bible) differ among themselves. Woe then, unto all who deny the Truth when that awesome Day will appear
But parties from among them disagreed with each other, so woe to those who disbelieve, because of presence on a great day
But the parties differed among themselves; so woe to those who disbelieve, because of the meeting of a grievous day
Yet the parties differed among themselves, and woe unto those who disbelieve for the witnessing of a tremendous day
Then, the groups differed among themselves: so (this is a) warning to the disbelievers because of the Judgment on a great Day
However, the factions disagreed among themselves. Woe to those who disbelieve—from the scene of a tremendous Day.
But the various factions differed among themselves. So woe to those who disbelieve from the scene of a tremendous Day
Then the factions differed [concerning Jesus] from among them, so woe to those who disbelieved - from the scene of a tremendous Day
And the parties have disagreed amongst themselves, but woe to those who disbelieved, from the witnessing of the great day.
But the sects differ among themselves: and woe to the unbelievers because of the (coming) Judgment of a Momentous Day
But the sects differ among themselves: and woe to the unbelievers because of the (coming) Judgment of a Momentous Day
أَسۡمِعۡ بِهِمۡ وَأَبۡصِرۡ یَوۡمَ یَأۡتُونَنَاۖ لَـٰكِنِ ٱلظَّـٰلِمُونَ ٱلۡیَوۡمَ فِی ضَلَـٰلࣲ مُّبِینࣲ ٣٨
How sharp of hearing, how sharp of sight they will be when they come to Us, although now they are clearly off course! Warn them [Muhammad] of the Day of Remorse when the matter will be decided
How clearly will they hear and see the Day when they will appear before Us! But today the wrongdoers (who don’t hear and see) are in plain error.
How wondrous in their hearing and their sight will they be the Day they come unto Us! But to-day the wrong doers are in error manifest
How keenly would they hear and see when they come before Us then, even though today the evil-doers are lost in palpable error
They will hear and see (the reality) the Day they come to Us! But the wrongdoers today, are in clear error.
How clear will be their hearing, how perfect their sight, on the Day they come to Us; whereas today the wrongdoers are clearly misguided.
How well they will hear and how well they will see on the day when they come to Us! But today the wrongdoers are in manifest error
How well they will hear and how well they will see on the Day when they come before Us (the truth that they hide or push away will be clear to them)! But today (it will be of no avail to) the wrongdoers, (and they) will be in obvious loss
How clear they will hear and how well they will see on the day they come to Us. But this day the unjust are steeped in manifest error
How well they will hear and see on the day they come to Us! But the evildoers even today are in error manifest
How well they hear and see on a day they come to Us! But today the wrongdoers are in obvious error.
You will see and hear them on the Day that they have to face Me. They will be totally lost
How plainly will they see and hear, the day that they will appear before Us, but the unjust, this day they are clearly in error
How well they shall hear and see on the day they come to Us! But the unjust are today in evident misguidance.
they can hear and they can see, on the day when they shall come to us; but the evildoers are today in obvious error
Much will they listen and much will they see, on the Day when they come to Us, but today the unjust are in open error
How well they hear and how well they see on the day they will come to Us but the wrongdoers today [in this worldly life] are in manifest error [for they cannot hear nor see].
Do Thou cause them to hear, and do Thou cause them to see, on the day whereon they shall come unto Us to be judged: But the ungodly are this day in a manifest error
How plainly will they see and hear on the day when they shall come to Us; but today the evildoers are in manifest error
How well they will hear and see on the Day when they come before Us! The evildoers are today in clear error
Make them hear, make them behold the day when they shall come before us! But the offenders this day are in a manifest error
You make them listen and make (them) see the Day they come to Us. But the transgressors, this Day, will be in evident error
Hear well and perceive well. On that Day they will approach Us, but today the ones who are unjust are in a clear wandering astray!
How clearly they will see and hear on the day they will appear before Us! Today the sinners are in obvious guilt.
They will be able to see and hear very clearly on that Day when they will appear before Us! But today these wrong doers, neither want to hear nor see the Truth and, are in manifest error
How well shall they hear and how well shall they see on the Day they come to Us! But today the evil-doers are in manifest error
How clearly will they hear and see on the day when they come to Us; but the wrongdoers are to-day in manifest error
How clearly will they hear and how clearly will they see on the day they come to Us, but this day the unjust are in clear error.
Make them listen to you when you speak to them about the Day they shall appear before Us, and make them understand the significance of that Day. But those who are wicked shall continue to remain grossly mistaken about the Day
How (curiously) will they hear (with their ears wide open), and how (bewilderedly) will they see (with their eyes stunned) on the Day when they will appear before Us! But Today the wrongdoers are but (sunk) into manifest error
Listen to what they say and watch on the Day they come to Us. But the wicked today are in clear misguidance
Listen to what they say and watch on the Day they come to Us. But the wicked today are in a clear misguidance
Listen to what they say and watch on the Day they come to Us. But the wicked today are in a clear misguidance.
Make (to) hear/listen with them, and make to see/understand , a day they come to Us, but the unjust/oppressive today (are) in evident misguidance
How well will they hear and see [the truth] on the Day when they come before Us! Today, however, these evildoers are obviously lost in error
How well they will hear and behold the Day they come up to Us! But the unjust (ones) are today in evident error
See and hear them on the Day they come unto Us! yet the evil-doers are to-day in error manifest
(Muhammad), how clearly they will hear and see on the day when they will be brought into Our presence. Today the wrong doers are in manifest error
How strong will their hearing be, and how strong their vision, the day they will come to Us! But today the transgressors are straying in clear error
How clearly they will hear and how clearly they will see on the Day when they come before Us. But those who were grossly unfair and morally wrong will be obviously among the sons of eternal perdition.
On the day they shall come to Us, their vision and hearing shall be sharper! Today the evil-doers are clearly lost in their misguidance
How plainly will they hear and see on the day when they come before Us. Today those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims are living in utter deception.
How acute shall be their vision and their hearing on the Day they assemble before Us in Day of Judgement when the wrongful of actions shall realize their grave error
How well they will hear and see the day they come to Us, yet today the evildoers are totally lost.
How clearly will they hear and see on the Day they will come to Us! But today the wrongdoers are clearly astray.
Hear and see them on the day they come to Us, but the wrongdoers are in clear error today.
Their hearing and their sight will be sharpened on the day they appear before Us. Truly, the wrongdoers are today in monstrous error
Wait till you hear them and see them when they come to face us. The transgressors on that day will be totally lost.
How [clearly] they will hear and see on the Day they will come before Us. Today, however, they are in clear error.
How [clearly] they will hear and see on the day they will come before Us. Today, however, they are in clear error.
Listen to them and see on a Day they come to Us. But the oppressors Today are in obvious astray.
How well they will hear and see on the day they come to Us! But the unjust (even) this day are in manifest straying
How well they will hear and see on the day they will appear before Us. Truly the wrongdoers are today in evident error.
How plainly will they hear and see the truth when they come before Us! Today, however, they persist in doing wrong to themselves and are obviously lost in error
How clearly shall they hear and how clearly shall they see on the day when they come to Us; but the unjust this day are in manifest error
How will they hear and see on the day when they will come to US ! But today the wrongdoers are in manifest error
How well they will hear and how well they will see on the Day they come unto Us. But the wrongdoers, today, are in manifest error
How plainly will they see and hear, the Day that they will appear before Us! But today, the unjust are clearly in error
How keen their hearing, how sharp their sight, the Day they come to Us. But the wrongdoers today are in clear error.
Listen to them and watch for them the Day they come to Us. But the wrongdoers today are completely lost
How [clearly] they will hear and see the Day they come to Us, but the wrongdoers today are in clear error
Hear with them and see on the day they come to Us; but the evildoers are today in clear error.
How plainly will they see and hear, the Day that they will appear before Us! but the unjust today are in error manifest
How plainly will they see and hear, the Day that they will appear before Us! but the unjust today are in error manifest
وَأَنذِرۡهُمۡ یَوۡمَ ٱلۡحَسۡرَةِ إِذۡ قُضِیَ ٱلۡأَمۡرُ وَهُمۡ فِی غَفۡلَةࣲ وَهُمۡ لَا یُؤۡمِنُونَ ٣٩
for they are heedless and do not believe
Warn them (O Muhammad) of the Day of grief when the case will be decided, while (today) they are unaware, and don’t believe.
And warn thou them of thy Day of Sighing when the affair shall have been decreed while yet they are in negligence and are not believing
Warn them of that day of pining when all matters will have been settled, though they would still be unaware and unbelieving (of the truth)
So, warn them about the period of longing when the consequences of matters will be faced! Their matter will be concluded while they are cocooned and in a state of disbelief.
Warn them of the Day of Bitter Regret when the affair will be resolved. But they take no notice. They have no iman.
Warn them of the Day of Regret, when the matter will be decided, while they are [yet] heedless and do not have faith
So warn people of the coming of the Day of anguish and regrets, when everything will have been decided, for (even now) they are in heedlessness, and they do not believe
Warn them of the day of intense regret when the matter is decided and it is all over, and they are (still) steeped in ignorance and negligence and they do not believe
Warn thou them of the day of anguish, when the matter shall be determined, and they yet heedless and unbelieving
And warn them of the day of regret, when the matter is decided while they are in negligence, and they do not believe.
Warn them about the coming of the Day that they have to face a judgment against them. What a shame that they are careless and that they choose the disbelief
But warn them of the day of distress, when the matter will be determined, for they are negligent and they do not believe
And warnsg them of the Day of Regret, when the matter has been concluded. Yet they are in oblivion, and they do not believe.
And warn them of the day of sighing, when the matter is decreed while they are heedless, and while they do not believe
And warn them of the Day of Regret when the matter will have been decided; and they are in neglect, and they do not accept faith
And warn them of the day of remorsefulness when the matter will be decreed while they are [now] in forgetfulness and nor do they believe.
And do thou forewarn them of the day of sighing, when the matter shall be determined, while they are now sunk in negligence and do not believe
And warn them of the Day of Sighs (Anguish, Regret, Distress) when the matter is determined. Now they are heedless, and believe not
Warn them of that Day of Anguish, when the matter is determined whilst heedlessly they disbelieve
Warn them of the day of sighing when the decree shall be accomplished, while they are sunk in heedlessness and while they believe not
And you give them warning regarding the Day of grief and regrets when the case has been decided while they remain in a state of carelessness, and they do no accept Faith
And warn thou them of the Day of Regret when the command would be decided. Yet they are heedless and they believe not.
Warn them of the day of distress when the matter will be determined. They are negligent, and they do not believe.
O Muhammad, forewarn them about the Day of intense regret when this matter will be decided, even though at present they are paying no heed and do not believe
(O Muhammad), warn those who are steeped in heedlessness and are obstinately rejecting the truth that the Day shall come when things will be finally decided and they shall be left with utter remorse
And warn them of the day of Regret, when the matter is decided. And they are (now) in negligence and they believe not
And warn them of the day of regret when the affair will be decided, and (at present) they are in a state of heedlessness and (therefore) they do not believe.
And warn them of the Day of intense regret, when all matters get finally decided. And they are under a delusion and they do not believe
And warn them of the Day of Regret (and Shame) when (every) matter shall be decided, but they are rapt in (a state of) negligence and simply do not believe
And warn them of the Day of remorse. When the matter is decided while they are oblivious, and they do not believe
And warn them of the Day of Remorse. When the matter is decided while they are oblivious, and they do not believe.
And warn them of the Day of Remorse. When the matter is decided while they are oblivious, and they do not believe.
And warn/give them notice (of) the Grief's Day/Resurrection Day, when the matter/affair was accomplished/carried out , and they are in negligence/disregard, and they are not believing
hence, warn them of [the coming of] the Day of Regrets, when everything will have been decided-for as yet they are heedless, and they do not believe [in it]
And warn them of the Day of regret, as the Command is decreed, and they are in a state of heedlessness, and they do not believe
And warn them of the Day of anguish when the case hath been decided. Now they are in a state of carelessness, and they believe not
Warn them of the woeful day when the final decree will be issued; they are neglectful and faithless
Warn them of The Day of Remorse when the whole thing will be settled, while they are heedless and do not believe
Warn them of the Day of compunction and sorrows, when the matter will have been decided, for even now they are in inattentiveness and accept not Allâh into their life.
Warn them of the regretful embarrassment of the day when the matter shall be decided and put to rest! Today they are in heedless and neglectful denial, and they do not believe
And warn them of the Day of Contrition, when all matters will have been decided, for even now they are heedless and living in spiritual darkness.
Warn them O Muhammad –the wrongful of actions- of the Day when long shall they sigh as the die is cast, being already convicted by reason of their negligence of Allah's statutes and their disbelief in Him and in His Messengers
Warn them of a fateful Day when the decree shall be fulfilled; they were neglectful and didn’t believe.
And warn them ˹O Prophet˺ of the Day of Regret, when all matters will be settled, while they are ˹engrossed˺ in heedlessness and disbelief.
And warn them of the day of loss when the matter is decided, whilst they are careless and do not believe.
And forewarn them of that woeful day, when Our decree shall be fulfilled while they heedlessly persist in unbelief
Warn them about the day of remorse, when judgment will be issued. They are totally oblivious; they do not believe.
Warn them of the Day of Regret, when everything will have been decided; and [yet], they are heedless, and they do not believe.
Warn them of the Day of Regret, when everything will have been decided, and [yet], they are heedless, and they do not believe.
And warn them of The Regret Day, when the matter was decreed, and they are within an inattentive (state), and they are not believing.
And ware them of the Day of Regret, when the matter shall have been decreed while they are (now) in negligence and they do not believe
Hence, warn them of the Day of Distress, when everything will have been determined while they remain heedless, persisting in unbelief.
Hence, warn them of the Day of Regrets, when the case will be decided. Being negligent of their duty to investigate with reason, they do not believe in the reality as yet
And warn them of the day of intense regret, when the matter shall have been decided; and they are (now) in negligence and they do not believe
And warn them of the day of sorrow when the matter will be decided. But now they are in a state of heedlessness, so they do not believe
And warn them of the Day of Regret, when the matter will have been decreed, while they are in a state of heedlessness and believe not
But warn them of the Day of regrets and sorrow, when the matter will be determined: For they are negligent and they do not believe
Warn them of the Day of Regret, when the matter will be finalized, while they remain oblivious and they don’t believe.
And warn them of the Day of Regret, when the matter will be concluded. Yet they are heedless, and they do not believe
And warn them, [O Muhammad], of the Day of Regret, when the matter will be concluded; and [yet], they are in [a state of] heedlessness, and they do not believe
And warn them of the Day of Regret, when the matter is decreed while they are heedless, and while they do not believe.
But warn them of the Day of Distress, when the matter will be determined: for (behold,) they are negligent and they do not believe
But warn them of the Day of Distress, when the matter will be determined: for (behold,) they are negligent and they do not believe
إِنَّا نَحۡنُ نَرِثُ ٱلۡأَرۡضَ وَمَنۡ عَلَیۡهَا وَإِلَیۡنَا یُرۡجَعُونَ ٤٠
It is We who will inherit the earth and all who are on it: they will all be returned to Us
Surely! We will inherit the earth (after destruction) and whatever is on it. And to Us they shall be returned.
Verily We! We shall inherit the earth and whatsoever is thereon: and Unto Us they shall be returned
Verily We shall inherit the earth and whosoever is on it, and to Us they will return
Neither the earth nor anything on it will remain! All of them will be returned to Us (their essential reality).
It is We who will inherit the earth and all those on it. They will be returned to Us.
Indeed We shall inherit the earth and whoever there is on it, and to Us they shall be brought back
Surely it is We alone Who will inherit the earth and all who live on it; and to Us all will be brought back
It is We Who will remain after the earth and (all) who are inhabiting it have perished. To Us shall they all be returned
Surely We shall inherit the earth and all that are upon it, and unto Us they shall be returned
Indeed, We inherit the earth and whoever is on it and they are returned to Us.
I am the One Who will eventually inherit the earth and everything in it. The inhabitants of the earth then have to return to face Me
It is We Who will inherit the earth, and all beings. To Us they will all be returned
Indeed, We—We alone—will inherit the earth and everyone on it, and to Us they will be returned.
Verily, we will inherit the earth and all who are upon it, and unto us shall they return
Indeed We shall inherit the earth and all that is on it, and only towards Us will they return
Truly it is Us who will inherit the earth and all who are on it and to Us they will be returned.
Verily We will inherit the earth, and whatever creatures are therein; and unto Us shall they all return
Verily, We will inherit the earth and all who are upon it, and unto Us shall they return
For We shall inherit the earth and all that are on it. To Us, they shall return
Verily, we will inherit the earth and all who are upon it. To us shall they be brought back
Verily We! We, We will inherit the earth and whatsoever is thereon. And to Us, they (all) shall be returned
Truly, We will inherit the earth and whatever is in and on it and to Us they will be returned.
Truly, We will inherit the earth and all beings upon it. To Us they will all return.
Ultimately, all things will perish and it is We, Who will inherit the earth and all that is on it, and to Us shall they return
Ultimately, We shall inherit the earth and whatever is on it; to Us shall they be returned
Surely We inherit the earth and those thereon, and to Us they are returned
We will inherit the earth and whoever is on it and they will be returned to Us. (R 2)
We do indeed inherit the earth and all those who are on it, and to Us they all shall be returned
Surely, We alone are the Inheritor of the earth and (also) of those who dwell on it, and (they all) shall be brought back to Us
It is We who will inherit the Earth and all that is on it. And to Us they will return
It is We who will inherit the earth and all that is on it. And to Us they will return
It is We who will inherit the earth and all that is on it. And to Us they will return.
That We, We inhabit the earth/Planet Earth, and who (is) on it, and to Us they return
Behold, We alone shall remain after the earth and all who live on it have passed away, and (when] unto Us all will have been brought back
Surely, We, Ever We, will inherit the earth and (all) who are upon it, and to Us they will be returned
Lo! We, only We, inherit the earth and all who are thereon, and unto Us they are returned
We are the heirs of the earth and those living in it will all return to Us
Surely We, only We, shall be the ultimate owner of the earth and all those on it, and to Us they will be returned
Verily, it is We alone Who will inherit the earth and whatsoever is thereon; and to Us they will be brought back.
We shall inherit the earth, including all that is upon it. Towards Us they all shall return
Verily, it is We alone Who will inherit the earth and whatsoever is thereon. And to Us they will be brought back.
They do not seem to realize that it is We Who inherit the earth and the whole and all in all thereon; they all return back to Us
We shall inherit the Earth and all that’s in it, and to Us they will all be returned
Indeed, it is We Who will succeed the earth and whoever is on it. And to Us they will ˹all˺ be returned.
We will indeed inherit the earth and whoever is on it and they will return to Us.
We Ourself shall inherit the earth and all who dwell upon it. And to Us they shall be recalled
We are the ones who inherit the earth and everyone on it; to us everyone will be returned.
It is We who will inherit the earth and all those on it, and to Us they will be returned.
It is We who will inherit the Earth and all those on it, and to Us, they will be returned.
Surely, We who inherit the earth and whoever is on it, and to Us they are returning.
Verily We inherit the earth and all that are upon it and unto Us they shall be returned
We alone shall remain after the earth and all who live on it have passed away. To Us they shall all return.
Behold, We inherit the earth, and all who are thereon, and unto Us all will return
Surely We inherit the earth and all those who are on it, and to Us they shall be returned
It is WE who shall inherit the earth and all who are thereon, and to US will they all be returned
Surely We shall inherit the earth and whatsoever is upon it, and unto Us shall they be returned
Verily, It is We Who will take back the earth, and all living things upon it: And they will all be returned to Us
It is We who will inherit the earth and all who are on it, and to Us, they will be returned.
It is We who will inherit the earth and everyone on it, and to Us they will be returned
Indeed, it is We who will inherit the earth and whoever is on it, and to Us they will be returned
Indeed We, We will inherit the earth and all who are upon it, and unto us shall they return.
It is We Who will inherit the earth, and all beings thereon: to Us will they all be returned
It is We Who will inherit the earth, and all beings thereon: to Us will they all be returned
3
Abraham
وَٱذۡكُرۡ فِی ٱلۡكِتَـٰبِ إِبۡرَ ٰهِیمَۚ إِنَّهُۥ كَانَ صِدِّیقࣰا نَّبِیًّا ٤١
Mention too, in the Quran, the story of Abraham. He was a man of truth, a prophet
And mention in the book (the Qur’an) about Abraham. Surely! He was a truthful prophet.
And mention thou in the Book Ibrahim; verily he was a man of truth, a prophet
Commemorate Abraham in the Book: He was upright, a prophet
Remember (dhikr) Abraham in the knowledge that came to you! Indeed, he was a man of Truth, a Nabi.
Mention Ibrahim in the Book. He was a true man and a Prophet.
And mention in the Book Abraham. Indeed he was a truthful one, a prophet
And make mention of Abraham in the Book. He was surely a sincere man of truth, a Prophet
Give an account of Abraham in this Book. Surely, he was a very truthful man, a Prophet
And mention in the Book Abraham; surely he was a true man, a Prophet
And mention Abraham in the book, he was a truthful prophet.
Now devote this part of the Book to the story of Abraham, a truthful Prophet
Abraham, he was a man of truth, a prophet
And mentionsg in the Scripture Abraham; he was indeed an unwavering believer (and) a prophet.
And mention, in the Book, Abraham; verily, he was a confessors,- a prophet
And remember Ibrahim in the Book; he was very truthful, a Herald of the Hidden (a Prophet)
And mention in the book Abraham. He indeed was a sincere believer, a prophet.
And remember Abraham in the book of the Koran; for he was one of great veracity, and a prophet
And mention Abraham in the Book; verily, he was a saint (a man of truth, a true witness), a prophet
Mention in the Book Abraham; He was truthful and a Prophet
Make mention also in the Book of Abraham; for he was a man of truth, a Prophet
And discuss Ibrahim through Al-Kitab. Surely, he was a man of truth, a Prophet
And remember Abraham in the Book. Truly, he had been a just person, a Prophet.
Mention Abraham in the Book. He was a man of truth –a prophet.
Relate to them the story of Abraham from the Book (The Qur'an), he was a truthful Prophet
(O Muhammad), recite in the Book the account of Abraham. Most surely he was a man of truth, a Prophet
And mention Abraham in the Book. Surely he was a truthful man, a prophet
And mention in the book (about) Ibrahim, he was certainly a truthful man, a prophet.
And make mention of Abraham in the Book. He was indeed a true Prophet
And recite the account of Ibrahim (Abraham) in the Book (the Holy Qur’an). Surely, he was a Prophet blessed with truthfulness
And recall in the Scripture Abraham; he was a man of faith, a prophet
And recall in the Book, Abraham; he was a man of truth, a prophet.
And recall in the Book, Abraham; he was a man of truth, a prophet.
And remember/mention in The Book Abraham, that he truly was an always very truthful prophet
AND CALL to mind, through this divine writ, Abraham. Behold, he was a man of truth, [already] a prophe
And mention in the Book Ibrahim; (Abraham) surely he was most sincere, a Prophet
And make mention (O Muhammad) in the Scripture of Abraham. Lo! he was a saint, a prophet
Mention the story of Abraham, the truthful Prophet, in the Book (the Quran
And mention in the Book (the story of) Ibrahim. Indeed, he was Siddiq (a man of truth), a prophet
Mention ‘Abraham’ in the ‘Book’, (the ‘Qur'ân’). He was certainly a man of truth, a ‘Prophet’.
And mention Ibraheem in the book; he was a truthful person and a prophet
And mention Abraham in the Book- (the‘Qur'ân). He was certainly a man of truth, a Prophet.
Narrate O Muhammad to the people what is discoursed in the Book- the Quran- relative to Ibrahim (Abraham) who was a man who kept Allah's truth so pure, and his words and his deeds together accorded; he was a Prophet
Mention Ibrahim in the Book; he was a truthful man and a prophet.
And mention in the Book ˹O Prophet, the story of˺ Abraham. He was surely a man of truth and a prophet.
And mention in the book Ibrahim (Abraham), he was a truthful prophet.
You shall also recount in the Book the story of Abraham: He was a saintly man and a prophet.
Mention in the scripture Abraham; he was a saint, a prophet.
And mention in the Book [the story of] Abraham. He was a man of truth and a prophet.
And mention in the Book [the story of] Abraham. He was a man of truth and a prophet.
And mention, in the Book Abraham. He was a truthful man, prophet.
And mention Abraham in the Book; verily he was a truthful man, a prophet
Mention in the Book Abraham. He certainly was a man of truth and a prophet.
And call to mind, through this Book, of Abraham. Behold, he was a man of truth, a Prophet
And mention Ibrahim in the Book; surely he was a truthful man, a prophet
And relate the story of Abraham as mentioned in the Book. He was a truthful man and a Prophet
And remember Abraham in the Book—verily he was truthful, a prophet
And in the Book (Quran); Tell (the story of) Ibrahim (Abraham), he was a man of truth (and) a prophet
And mention in the Scripture Abraham, a man of truth, a prophet.
And mention in the Scripture Abraham. He was a man of truth, a prophet
And mention in the Book [the story of] Abraham. Indeed, he was a man of truth and a prophet
And mention, in the Book, Abraham; indeed, he was truthful, a prophet.
(Also mention in the Book (the story of) Abraham: He was a man of Truth, a prophet
(Also mention in the Book (the story of) Abraham: He was a man of Truth, a prophet
إِذۡ قَالَ لِأَبِیهِ یَـٰۤأَبَتِ لِمَ تَعۡبُدُ مَا لَا یَسۡمَعُ وَلَا یُبۡصِرُ وَلَا یُغۡنِی عَنكَ شَیۡءࣰا ٤٢
He said to his father, ‘Father, why do you worship something that can neither hear nor see nor benefit you in any way
When he said to his father: “O my father! Why do you worship that which can neither hear, nor see, and cannot avail you anything?
Recall what time he said unto his father: , O my father! wherefore worshippest thou that which heareth not and seeth not, nor availeth thee at all
Remember, when he said to his father: "O my father, why do you worship that which can neither hear nor see nor even profit you the least
(Abraham) said to his father, “O my father... Why do you worship things that cannot hear you, see you or benefit you in any way?”
Remember when he said to his father, ´Father, why do you worship what can neither hear nor see and is not of any use to you at all?
When he said to his father, ‘Father! Why do you worship that which neither hears nor sees, and is of no avail to you in any way
When he said to his father: "O my father! Why do you worship that which neither hears nor sees, nor can in anything avail you
Behold! he said to his sire, `My dear sire, why do you worship that which can neither hear, nor see, nor can be of any avail to you
When he said to his father, 'Father, why worshippest thou that which neither hears nor sees, nor avails thee anything
When he said to his father: “My father, why do you serve something that does not hear and does not see and is of no use to you at all?
He said: “Father, why do you worship these things which neither hear, nor see, nor can be of any help to you?”
Behold, he said to his father, “O my father, why worship that which hears not and sees not, and can profit you nothing
Recall when he said to his father, “O my father, why do you worship what can neither hear nor see nor avail you anything?
When he said to his father, 'O my sire! why dost thou worship what can neither hear nor see nor avail thee aught
When he said to his father, * "O my father - why do you worship one which neither hears nor sees, and cannot benefit you in any way?" (* His uncle Azar.
When he said to his father, “O my father, why do you worship that which hears not and sees not nor can it avail you in aught?
When he said unto his father, O my father, why dost thou worship that which heareth not, neither seeth, nor profiteth thee at all
When he said to his father, "O my sire! Why do you worship what can neither hear nor see nor avail you aught
He said to his father: 'O father, why worship that which can neither see nor hear, nor helps you in anything
When he said to his Father, "O my Father! why dost thou worship that which neither seeth nor heareth, nor profiteth thee aught
When he said to his father: “O my loving father! Why do you worship that which hears not and sees not and helps you not in anything
That is when he said to his father: O my father! Why wilt thou worship what hears not, and perceives not, and avails thee not anything?
He said to his father, “O my father, why do you worship that which cannot hear or see and which cannot profit you anything?
Remember when he said to his father: "O my father! Why do you worship something that can neither hear nor see, nor yet profit you in any way
(And remind people) when he said to his father: "Father! Why do you worship that which neither sees nor hears, and which can be of no avail to you
When he said to his sire: O my sire, why worshippest thou that which hears not, or sees, or can it avail thee aught
When he said to his father, "O My father! why do you worship that which neither hears nor sees nor does it make you care-free from anything.
When he said to his father, "O my father! Why do you worship a thing that neither hears nor sees, nor does it give you any benefit whatsoever?"
When he said to his father (i.e., his uncle Azar who brought him up after his father Tarakh died): ‘O my father, why do you worship these (idols) which cannot hear or see, nor can they remove any (troublesome) thing from you
When he said to his father: "O father, why do you serve what does not hear or see, nor help you in anything"
When he said to his father: "O father, why do you serve what does not hear or see, nor help you in anything?
When he said to his father: "O father, why do you serve what does not hear or see, nor help you in anything?"
When he said to his father: "You my father, for what (do) you worship what does not hear/listen, and nor see/understand , and nor enrich/suffice from you a thing?"
when he spoke [thus] unto his father: "O my father! Why dost thou worship something that neither hears nor sees and can be of no avail whatever to thee
As he said to his father, "O my father, why do you worship that which neither hears nor beholds, nor avails you anything
When he said unto his father: O my father! Why worshippest thou that which heareth not nor seeth, nor can in aught avail thee
who asked his father, "Father, why do you worship something that can neither hear nor see nor help you at all
when he said to his father, .My dear father, why do you worship something that does neither hear nor see, nor help you in any way
He said unto his father: "O’ my father! Why do you worship (& venerate) that which neither hears nor sees, nor can even benefit you in anything?
He said to his father, "Oh Father! Why do you worship that which neither sees, nor hears, nor can protect you from anything."
He said to his father: ‘O’ my father! Why do you worship that which can neither hear nor see, nor benefit you in anything?
For once he asked his father: "O father, why do you revere and adore with appropriate acts and rites objects that are deaf and blind and can avail you absolutely nothing!"
When he said to his father, “My father, why do you worship idols that cannot hear nor see nor benefit you in the least?
˹Remember˺ when he said to his father, “O dear father! Why do you worship what can neither hear nor see, nor benefit you at all?
When he said to his father: oh my father, why do you serve that which does not hear nor see nor benefit you in any way?
He said to his father: ‘Why do you worship a worthless idol, a thing that can neither hear nor see
He said to his father, "O my father, why do you worship what can neither hear, nor see, nor help you in any way?
He said to his father, "O my father, why do you worship that which does not hear and does not see and will not benefit you at all?
He said to his father, "O my father, why do you worship that which does not hear and does not see and will not benefit you at all?
When he said for his father, “O my father, why do you worship which neither hear, nor see, nor avail about you, a thing?
When he said to his father: 'O my father! Why do you worship that which neither hears nor sees, nor does avail you in aught
He said to his father: 'My father! Why do you worship something that neither hears nor sees and can be of no avail whatever to you?
He even confronted his father (Azar), "O My father! Why worship that which hear not and see not and can be of no avail to you?" (Azar, Terah, was the Chief Priest of King Nimrod Shaddad of Babylon and Ninevah, and was a master sculptor)
When he said to his father; O my father! why do you worship what neither hears nor sees, nor does it avail you in the least
When he said to his father, why dost thou worship that which neither hears nor sees, nor can avail thee aught
when he said unto his father, “O my father! Why do you worship that which neither hears nor sees, nor can avail you in any way
When he said to his father: "O my father! Why worship (something) that does not hear and does not see, and (something that) can be of no profit to you
When he said to his father, “O my father, why do you worship what can neither hear nor see and can’t benefit you in any way?
He said to his father, 'O my father, why do you worship what can neither hear, nor see, nor benefit you in any way
[Mention] when he said to his father, "O my father, why do you worship that which does not hear and does not see and will not benefit you at all
When he said to his father, 'O my father! Why do you worship what can neither hear nor see nor avail you anything?
Behold, he said to his father: "O my father! why worship that which heareth not and seeth not, and can profit thee nothing
Behold, he said to his father: "O my father! why worship that which heareth not and seeth not, and can profit thee nothing
یَـٰۤأَبَتِ إِنِّی قَدۡ جَاۤءَنِی مِنَ ٱلۡعِلۡمِ مَا لَمۡ یَأۡتِكَ فَٱتَّبِعۡنِیۤ أَهۡدِكَ صِرَ ٰطࣰا سَوِیࣰّا ٤٣
Father, knowledge that has not reached you has come to me, so follow me: I will guide you to an even path
O my father! Surely! The knowledge has come to me that which did not come to you. So follow me. I will guide you to the Right Way.
O My father! verily there hath come to me of the knowledge which hath not come unto thee; so follow me, and I shall guide thee to a path even
O my father, to me has come such knowledge as never came to you. So follow me that I may show you the right path
“O my father... Indeed, the knowledge that has not been disclosed to you has been disclosed to me! So follow me and I will guide you to a straight path.”
Father, knowledge which never reached you has come to me, so follow me and I will guide you to the right path.
Father! Indeed a knowledge has already come to me which has not come to you. So follow me that I may guide you to a right path
"O my father! There has indeed come to me of knowledge (of truth) such as has never come to you, so follow me, and I will guide you to an even, straight path
`My dear sire, indeed I have been given the sort of knowledge which has not been given to you, so follow me, I will guide you along the straight path
Father, there has come to me knowledge such as came not to thee; so follow me, and I will guide thee on a level path
My father, indeed some knowledge has come to me that has not come to you, so follow me, I guide you to a proper path.
“Dear father, I have been blessed with certain knowledge that you have not been blessed with. Follow me, and I will guide you to the straight path.”
“O my father, knowledge has come to me which has not reached you. So follow me, I will guide you to a way that is balanced and straight
O my father, most surely there has come to me of knowledge what has never come to you, so follow me and I will guide you to a straight path.
O my sire! verily, to me has come knowledge which has not come to thee; then follow me, and I will guide thee to a level way
"O my father, indeed a knowledge has come to me which did not come to you - therefore follow me, I will show you the Straight Path."
O my father, something from the knowledge has indeed come to me that has not come to you therefore follow me and I will guide you to a way which is midmost.
O my father, verily a degree of knowledge hath been bestowed on me, which hath not been bestowed on thee: Wherefore follow me; I will lead thee into an even way
"O my Sire! Verily, to me has come knowledge which has not come to you; so follow me, and I will guide you to a Straight and Level Way
Father, knowledge has come to me which has not come you, therefore, follow me. I will guide you to a Level Path
O my Father! verily now hath knowledge come to me which hath not come to thee. Follow me therefore - I will guide thee into an even path
O my loving father! There has come to me from Al-Ilm that which came not unto you. So follow me, I will guide you to a Balanced Path
O my father! Truly, I, there drew near me of the knowledge of what approaches thee not. So follow me and I will guide thee to a path without fault.
“O my father, knowledge has come to me that has not come to you. Follow me; I will guide you to a way that is even and straight.
O my father! I have been given some knowledge which has not come to you, so follow me: I’ll guide you to the Right Way
Father, a knowledge that has not reached you has come to me. So follow me that I may guide you to a Straight Way
O my sire, to me indeed has come the knowledge which has not come to thee; so follow me, I will guide thee on a right path
O my father! there has come to me of knowledge, (something) which has not come to you. So follow me I will guide you to the balanced path.
"O my father! I do have some knowledge that you do not. So follow me! I will show you the Right Path."
O father! No doubt there has come to me knowledge (from the divine presence of Allah) which has not come to you. Follow me; I shall show you the straight path
"My father, knowledge has come to me which did not come to you. So follow me that I will guide you to a good path."
"My father, knowledge has come to me which did not come to you. So follow me that I will guide you to a level path.
My father, knowledge has come to me which did not come to you. So follow me that I will guide you to a level path.
You my father, that I, (it) had come to me from the knowledge, what did not come to you, so follow me, I guide you a straight/level road/way
"O my father! Behold, there has indeed come to me [a ray] of knowledge such as has never yet come unto thee: follow me, then; I shall guide thee onto a perfect way
O my father, surely there has already come to me (something) of knowledge that did not come up to you; so closely follow me, and I will guide you on a level path
O my father! Lo! there hath come unto me of knowledge that which came not unto thee. So follow me, and I will lead thee on a right path
Father, I have received the knowledge which has not been given to you. Follow me; I shall guide you to the right path
My dear father, indeed there has come to me a knowledge that has not come to you; so, follow me, and I shall lead you to a straight path
O’ my father! There has indeed come to me of (divine) knowledge that which came not to you. Thus do follow me, and I will guide you to a straight path.
"Oh Father, true knowledge did not come to you, but has come to me. So follow me, I shall lead you along the balanced path!"
O’ my father! I have truly received of the (divine) knowledge that which has not be given to you. So follow me, and I will direct you to the path of Truth.
"O father", he continued, "I am a recipient of divine knowledge imparted to me and not imparted to you. Should you follow Me. I will guide you to the path of righteousness, the path of Allah"
My father, the knowledge that didn’t reach you has come to me. Therefore, follow me; I shall guide you on the straight path.
O dear father! I have certainly received some knowledge which you have not received, so follow me and I will guide you to the Straight Path.
Oh my father, I have received knowledge you did not receive, so follow me, I will guide you to a level path.
Father, things you know nothing of have come to my knowledge: therefore follow me, that I may guide you along an even path
"O my father, I have received certain knowledge that you did not receive. Follow me, and I will guide you in a straight path.
Father, I have received knowledge which has not come to you, so follow me; I will guide you to an even path.
Father, I have received knowledge that has not come to you, so follow me; I will guide you to an even path.
O my father, it has already come to me from the knowledge that has not come to you. So, follow me, and I will guide you on an even path.
O' my father! There has come unto me of knowledge which has not come unto you, so follow me, I will guide you on a right path
My father! There has come to me knowledge which you do not have. Follow me, and I shall guide you along a straight path.
"O My father! Behold, There has indeed come to me of knowledge that came not to you. Follow me then, and I will lead you onto a perfect way."
O my father! truly the knowledge has come to me which has not come to you, therefore follow me, I will guide you on a right path
`O my father, there has indeed come to me knowledge such as has not come to thee; so follow me, I will guide thee to a straight path
O my father! Verily knowledge has come unto me that has not come unto you. So follow me, and I shall guide you upon a sound path
"O my father! Verily, knowledge has come to me which has not come to you: So follow me: I will guide you to a Path that is Even (and Straight)
O my father, a specific knowledge that didn’t come to you has come to me. So follow me, and I will guide you to a straight path.
O my father, there has come to me knowledge that never came to you. So follow me, and I will guide you along a straight way
O my father, indeed there has come to me of knowledge that which has not come to you, so follow me; I will guide you to an even path
O my father! Indeed me, certainly there has come to me of the knowledge, what has not come to you; so follow me, I will guide you to a level way.
"O my father! to me hath come knowledge which hath not reached thee: so follow me: I will guide thee to a way that is even and straight
"O my father! to me hath come knowledge which hath not reached thee: so follow me: I will guide thee to a way that is even and straight
یَـٰۤأَبَتِ لَا تَعۡبُدِ ٱلشَّیۡطَـٰنَۖ إِنَّ ٱلشَّیۡطَـٰنَ كَانَ لِلرَّحۡمَـٰنِ عَصِیࣰّا ٤٤
Father, do not worship Satan- Satan has rebelled against the Lord of Mercy
O my father! You don’t worship Satan. Surely! Satan has been a rebel against the Gracious (Allah).
O My father! worship not the satan; hath been Unto the Compassionate a rebel
Why do you worship Satan, O father? Verily Satan was disobedient to Ar-Rahman
“O my father... Do not serve the Satan! Indeed, Satan disobeyed the Rahman.”
Father, do not worship Shaytan. Shaytan was disobedient to the All-Merciful.
Father! Do not worship Satan. Indeed Satan is disobedient to the All-beneficent
"O my father! Do not worship Satan (by obeying his whispering to you to worship idols)! Satan is ever rebellious against the All-Merciful
`My dear sire, do not serve satan, surely satan is disobedient to the Most Gracious (God)
Father, serve not Satan; surely Satan is a rebel against the All-merciful
My father, do not serve Satan; indeed Satan is rebellious against the beneficent.
“O’ father, please do not obey the Satan. He is the one who has rebelled against the Most Merciful.”
“O my father, serve not Satan, for Satan is a rebel against God, the Merciful Benefactor
O my father, do not worship Satan; indeed Satan has always been disobedient to the All-Merciful.
'O my sire! serve not Satan; verily, Satan is ever a rebel against the Merciful
"O my father, do not be a bondman of the devil; indeed the devil is disobedient towards the Most Gracious."
O my father, do not serve Satan. Truly Satan was rebellious against Ar-Rahman [The All-merciful].
O my father, serve not Satan; for Satan was rebellious unto the Merciful
"O my Sire! Serve not Satan; verily, Satan is ever a rebel against the Beneficent One
Father, do not worship satan; for satan has rebelled against the Merciful
O my Father! worship not Satan, for Satan is a rebel against the God of Mercy
O my loving father! Do not obey Satan. Verily, Satan had been a rebel against Ar-Rahman
O my father! Worship not Satan. Truly, Satan had been rebellious towards The Merciful!
“O my father, do not serve Satan for Satan is a rebel against the Most Gracious.
O my father! Do not worship Satan: for Satan is disobedient to the Compassionate (Allah)
Father, do not serve Satan, for Satan has indeed been a persistent rebel against the Most Compassionate Lord
O my sire, serve not the devil. Surely the devil is disobedient to the Beneficent
O my father! do not worship the devil, the devil is certainly disobedient to the Beneficent (Allah).
"O my father! Worship not the Satan. The Satan is indeed a rebel against Allah, the Gracious."
O father! Do not worship Satan. Surely, Satan is a great rebel against the Most Kind (Lord)
"My father, do not serve the devil. For the devil was ever disobedient to the Almighty."
"My father, do not serve the devil. For the devil was ever disobedient to the Almighty.
My father, do not serve the devil. For the devil was ever disobedient to the Almighty.
You my father, do not worship the devil, that the devil was/is to the merciful disobedient
"O my father! Do not worship Satan-for, verily, Satan is a rebel against the Most Gracious
O my father, do not worship Ash-Shaytan; (The ever-vicious, i.e., the Devil) surely Ash-Shaytan has been most disobedient to The All-Merciful
O my father! Serve not the devil. Lo! the devil is a rebel unto the Beneficent
Father, do not worship satan; he has disobeyed the Beneficent God
My dear father, do not worship the Satan. The Satan is surely rebellious to the All-Merciful, (Allah)
O’ my father! Worship not ‘Satan’! Indeed, Satan is an insubordinate to the Most Beneficent (Allâh).
"Oh Father, do not obey Shaitan. Indeed, Shaitan is disobedient to Rehman."
O’ my father! Don’t worship Satan! Most certainly, Satan is an insubordinate to the True Merciful (God).
"My father", he said, "do not take AL-Shaytan (Satan) as a guide and espouse his cause. He incites you to regard idols with reverence and veneration and feelings akin to worship". "Keep in mind that he exercised open and determined defiance of Allah, AL-Rahman and resisted His Authority"
My father, do not worship Satan, he has disobeyed the Kind Lord.
O dear father! Do not worship Satan. Surely Satan is ever rebellious against the Most Compassionate.
Oh my father, do not serve the devil, for the devil was disobedient to the Merciful.
Father, do not worship Satan; for Satan has rebelled against the Lord of Mercy
"O my father, do not worship the devil. The devil has rebelled against the Most Gracious.
O my father, do not worship Satan. Satan was disobedient to the Merciful.
O my father, do not worship Satan. Satan was disobedient to the Merciful to all.
O my father, do not worship Satan. Surely Satan was disobedient to Al-Rahman (The Widely merciful).
O' my father! Serve not Satan. Verily Satan is disobedient unto the Beneficent (Allah)
My father! Do not worship Satan, for Satan has indeed rebelled against [God] the Most Merciful.
"O My father! Serve not the Satan. Satan, the selfish desire, is a rebel against the Beneficent."
O my father! serve not the Shaitan, surely the Shaitan is disobedient to the Beneficent Allah
`O my father, worship not Satan; surely, Satan is a rebel against the Gracious God
O my father! Worship not Satan; surely Satan is disobedient toward the Compassionate
"O my father! Do not serve Satan: Surely, Satan is a rebel against (Allah,) the Most Gracious (Ar-Rahman)
O my father, don’t worship Satan. Satan has been rebellious against the Most Merciful.
O my father, do not worship the devil. The devil is disobedient to the Most Gracious
O my father, do not worship Satan. Indeed Satan has ever been, to the Most Merciful, disobedient
O my father! Do not serve the devil; indeed the devil is a rebel against the Merciful.
"O my father! serve not Satan: for Satan is a rebel against (God) Most Gracious
"O my father! serve not Satan: for Satan is a rebel against (Allah) Most Gracious
یَـٰۤأَبَتِ إِنِّیۤ أَخَافُ أَن یَمَسَّكَ عَذَابࣱ مِّنَ ٱلرَّحۡمَـٰنِ فَتَكُونَ لِلشَّیۡطَـٰنِ وَلِیࣰّا ٤٥
Father, I fear that a punishment from the Lord of Mercy may afflict you and that you may become Satan’s companion [in Hell].’
O my father! Surely! I fear lest a punishment from the Gracious (Allah) should touch you so that you become a companion of Satan.”
O My father! verily I fear that there may touch thee a torment from the Compassionate so that thou become to the Satan a companin
O my father, I fear lest a punishment from Ar-Rahman should befall you, and you should become a friend of the Devil."
“O my father... I fear that a punishment will touch you from the Rahman and you will become a companion of Satan (become confined within the bounds of the physical body in the life to come).”
Father, I am afraid that a punishment from the All-Merciful will afflict you, and turn you into a comrade of Shaytan.´
Father! I am indeed afraid that a punishment from the All-beneficent will befall you, and you will become Satan’s accomplice.’
"O my father! I am fearful lest a punishment from the All-Merciful befall you, and then you will become a close friend of Satan (and an instrument in his hand)."
`My dear sire, if you went on serving satan, I fear lest some punishment from the Most Gracious (God) should seize you so that you should become an associate of satan.
Father, I fear that some chastisement from the All-merciful will smite thee, so that thou becomest a friend to Satan
My father, I am afraid that a punishment from the beneficent touches you, and you will be a friend of Satan.”
“Dear father: I resent seeing you being subject to the punishment of the Most Merciful. If such thing happens, then you will become Satan’s companion (in the Hell.)”
“O my father, I fear lest a penalty afflict you from God, the Merciful Benefactor, and that you will become a friend to Satan.
O my father, indeed I fear that a punishment from the All-Merciful may touch you so that you would become an ally for Satan.”
O my sire! verily,. I fear that there may touch thee torment from the Merciful, and that thou mayest be a client of Satan.
"O my father, I fear that a punishment from the Most Gracious may reach you, so you would become a companion of the devil."
O my father! I fear that a punishment from Ar-Rahman [The All-merciful] touches you and then you become an ally for Satan.”
O my father, verily I fear lest a punishment be inflicted on thee from the Merciful, and thou become a companion of Satan
"O my Sire! Verily, I fear that there may afflict you punishment from the Beneficent One, and that you may be a comrade (or client) of Satan."
Father, I fear that the punishment of the Merciful will fall upon you and you will become a guide of satan.
O my Father! indeed I fear lest a chastisement from the God of Mercy light upon thee, and thou become Satan's vassal."
O my beloved father! Surely, I fear lest a torment from Ar-Rahman overtake you and you become an helper to the Satan.”
O my father! Truly, I fear that a punishment should afflict thee from The Merciful so that thou become a protector of Satan.
O my father, I fear that a penalty may afflict you from the Most Gracious because you have befriended Satan.”
O my father! I fear that a punishment of the Beneficent may afflict you, and you may become a friend of the Satan."
Father, I fear that a punishment from the Most Compassionate Lord might strike you and you may end up as one of Satan´s companions?"
O my sire, surely I fear lest a punishment from the Beneficent should afflict thee, so that thou become a friend of the devil
O my father ! I fear that a punishment from the Beneficent (Allah) may afflict you, then you will become a friend of the devil."
"O my father! I am afraid, a punishment from the Gracious Allah may afflict you and you may befriend the Satan."
O father! Indeed, I fear that a torment from the Most Kind (Lord) may seize you and you become a companion of Satan.
"My father, I fear that a retribution will inflict you from the Almighty and that you will become an ally to the devil."
"My father, I fear that a retribution will inflict you from the Almighty and that you will become an ally to the devil.
My father, I fear that a retribution will inflict you from the Almighty and that you will become an ally to the devil.
You my father, that I fear that torture touches you from the merciful, so you be to the devil an ally/follower
O my father! I dread lest a chastisement from the Most Gracious befall thee, and then thou wilt become [aware of having been] close unto Satan!"
O my Father, surely I fear that (some) torment from The All-Merciful will touch you, so that you become a patron to Ash-Shaytan."
O my father! Lo! I fear lest a punishment from the Beneficent overtake thee so that thou become a comrade of the devil
Father, I am afraid that the Beneficent God's torment will strike you and you will become a friend of satan."
My dear father, I fear lest a punishment from the All- Merciful (Allah) should afflict you, and you become a companion of Satan
O’ my father! I am fearful lest a chastisement from the Most Beneficent (Allâh) would afflict you, and then you would become a supporter (or a follower) of the devil."
"I am worried, Oh Father, that a great torment might fall upon you from Rehman, and that you might end up as a comrade of Shaitan."
O’ my father! I truly fear that a chastisement of the True Merciful (God) will fall upon you, and then you become a companion of the devil’.
"O father", he added, "I have an uneasy sense of the probability of a retributive punishment which might be assigned to you from AL-Rahman in requital of your submission to AL-Shaytan, and that shall bring you closer to him in alliance and intimacy"
My father, I fear that you shall be punished by the most Kind, and become a friend of Satan.”
O dear father! I truly fear that you will be touched by a torment from the Most Compassionate, and become Satan’s companion ˹in Hell˺.”
Oh my father, I fear that a punishment from the Merciful will afflict you and you will be a friend to the devil.
Father, I fear that a scourge will fall upon you from the Merciful, and you will become one of Satan‘s minions.‘
"O my father, I fear lest you incur retribution from the Most Gracious, then become an ally of the devil."
Father, I fear that a punishment from the Merciful will afflict you so that you will be Satan's companion [in Hell]."
Father, I fear that a punishment from the Merciful to all will afflict you so that you will be Satan’s companion [in Hell]."
O my father, I am fearing that a torment from Al-Rahman (The Widely merciful) will touch you, so you become for Satan, a guardian.”
O my father! I fear lest a chastisement afflict you from the Beneficent (Allah) so that you become a friend to Satan
My father! I dread lest a scourge will fall upon you from the Most Merciful, and then you will become one of Satan's friends.'
"O My father! I am afraid that a retribution from (the Law of) the Beneficent might overtake you, and you be counted among the friends of Satan."
O my father! surely I fear that a punishment from the Beneficent Allah should afflict you so that you should be a friend of the Shaitan
`O my father, indeed I fear lest a punishment from the Gracious God seize thee and thou become a friend of Satan.
O my father! Truly I fear that a punishment from the Compassionate will befall you, such that you will become a friend of Satan.
"O my father! Surely, I fear that a penalty fall on you from (Allah) Most Gracious (Rahman), so that you will become a friend of Satan."
My dear father, I fear that a punishment from the Compassionate may afflict you, and you become an ally to Satan.”
O my father, I fear that a punishment from the Most Gracious will afflict you, and you become an ally of the devil.'
O my father, indeed I fear that there will touch you a punishment from the Most Merciful so you would be to Satan a companion [in Hellfire]."
O my father! Indeed, I fear that there may touch you a punishment from the Merciful, and that you may be a patron of the devil.'
"O my father! I fear lest a Penalty afflict thee from (God) Most Gracious, so that thou become to Satan a friend."
"O my father! I fear lest a Penalty afflict thee from (Allah) Most Gracious, so that thou become to Satan a friend."
قَالَ أَرَاغِبٌ أَنتَ عَنۡ ءَالِهَتِی یَـٰۤإِبۡرَ ٰهِیمُۖ لَىِٕن لَّمۡ تَنتَهِ لَأَرۡجُمَنَّكَۖ وَٱهۡجُرۡنِی مَلِیࣰّا ٤٦
His father answered, ‘Abraham, do you reject my gods? I will stone you if you do not stop this. Keep out of my way!’
He (father) said: “Do you reject my deity, O Abraham? If you don’t stop this, I will indeed stone you ( to death). So get away from me safely.”
He said: art thou averse to my gods, O Ibrahim? If thou desistest not, surely I shall stone thee; and depart from me for ever so long
He said: "Are you averse to my gods, O Abraham? If you do not desist, I shall have you stoned to death. So go away for a while from me."
(His father) said, “Are you turning away from my gods, O Abraham? I swear if you do not desist, I will have you stoned to death... Stay away from me for a prolonged time!”
He said, ´Do you forsake my gods, Ibrahim? If you do not stop, I will stone you. Keep away from me for a good long time.´
He said, ‘Abraham! Are you renouncing my gods? If you do not relinquish, I will stone you. Keep away from me for a long while.’
His father said: "Have you turned away from my deities, O Abraham? If you do not desist, I will surely cause you to be stoned! Now get away from me for a long while!"
(Thereupon Abraham's uncle) replied, `Do you dare to be averse to my gods, O Abraham? If you do not give up, I shall certainly cut off all relations with you. You had better leave me alone for a time.
Said he, 'What, art thou shrinking from my gods, Abraham? Surely, if thou givest not over, I shall stone thee; so forsake me now for some while.
He said: “Abraham, do you hate my gods? If you do not stop, I shall stone you. Keep away from me for a long while.”
His father replied: “How dare you to reject the gods of your father? If you do not stop this nonsense, I will stone you. Now get out of here before I punish you.”
He replied, “Do you hate my gods, O Abraham? If you do not cease, I will indeed stone you. So get away from me now.
He said, “Are you renouncing my gods, O Abraham? If you do not desist, I will certainly stone you, so leave me for a long while.”
Said he, 'What! art thou averse from my gods, O Abraham? verily, if thou dost not desist I will certainly stone thee; but get thee gone from me for a time!
He said, "What! You turn away from my gods, O Ibrahim? If you do not desist, I will certainly stone you, and keep no relation with me for a long while."
He said, “Do you dislike my gods, O Abraham! If you do not desist I will most certainly stone you to death so leave me for a long while.”
His father answered, dost thou reject my gods, O Abraham? If thou forbear not, I will surely stone thee: Wherefore leave me for a long time
Said he, "What! Do you reject (or hate) my gods, O Abraham? Verily, if you do not desist I will certainly stone you; but get you gone from me for a long time!"
But he replied: 'Do you shrink away from my gods, Abraham? Surely, if you do not cease I will stone you, so leave me for awhile.
He said, "Castest thou off my gods, O Abraham? If thou forbear not, I will surely stone thee. Begone from me for a length of time."
(The father) said: “Are you one who feels repulsion against my gods, O Ibrahim? Indeed, if you do not bring this (attitude) to an end, surely I will extern you (chase you out) and leave me free (to remain involved in my gods).
He said: Art thou one who shrinks from my gods, O Abraham? If thou wilt not refrain thyself, certainly, I will stone thee, so abandon me for some while.
(The father) replied, “Do you hate my gods, O Abraham? If you don’t stop, I will indeed stone you. Now get away from me for a long time.”
His father replied: "How dare you renounce my gods O Abraham? If you do not stop this folly, I will indeed stone you to death: so begone from my house this very moment!"
The father said: "Abraham, have you turned away from my gods? If you do not give this up, I shall stone you to death. Now begone from me forever."
He said: Dislikest thou my gods, O Abraham? If thou desist not, I will certainly drive thee away. And leave me for a time
He said, "Do you forsake my gods O Ibrahim. If you do not desist I will definitely stone you, now go away from me for a long time."
He (Abraham's father) said, "Are you averse to my gods, O Abraham? If you do not desist I will certainly pelt you with stones. And leave me alone for now."
(Azar) said: ‘Ibrahim (Abraham), have you turned away from my gods? If you do not practically desist (from this opposition), I shall certainly stone you to death. And keep away from me for a long while.
He said: "Have you abandoned my gods O Abraham If you do not stop this, I will stone you. Leave me alone."
He said: "Have you abandoned my gods O Abraham? If you do not stop this, I will stone you; and let me be.
He said: "Have you forsaken my gods O Abraham? If you do not stop this, I will stone you. You should let me be."
He said: "Are you shunning/turning away from my gods, you Abraham? If (E) you do not end/terminate/stop, I will stone you, and leave/distance me a long/life time."
He answered: "Dost thou dislike my gods, O Abraham? Indeed, if thou desist not, I shall most certainly cause thee to be stoned to death! Now begone from me for good!"
Said he, "Do you desirously shirk from my gods, O Ibrahim? Indeed, in case you do not refrain, indeed I will definitely stone you; so forsake me for a long while."
He said: Rejectest thou my gods, O Abraham? If thou cease not, I shall surely stone thee. Depart from me a long while
His father replied, "Abraham, are you telling me to give-up my gods? If you will not stop this, I shall stone you to death. Leave my house and do not come back again"
He said, .Are you averse to my gods O Ibrahim? Should you not stop, I will definitely stone you. And leave me for good
His father said: "Have you renounced my deities, O’ ‘Abraham’? If it happens that you desist not, I will definitely stone you (to death). Now get away from me for some while."
He said, "Have you turned away from your gods, oh Ibraheem? Desist, for if you do not, I shall stone you to death. Out of my sight, now!"
His father said: ‘Are you renouncing my deities, O’ Abraham? If it happens that you don’t desist, then I will certainly stone you (to death). Now stay away from me for some while."
There, the father exclaimed: "Do you Ibrahim drop my gods into oblivion and dismiss them as unfit for worship"! "unless you desist" he added, "from disqualifying them and treating them as of no importance, I promise I will pelt you with stones. You had better keep away for sometime so that you do not come within the measure of my wrath and until I have forgotten the incident"
His father replied, “Ibrahim, are you turning away from my gods? If you do not stop this, I will torture you; off you go and leave me alone.”
He threatened, “How dare you reject my idols, O Abraham! If you do not desist, I will certainly stone you ˹to death˺. So be gone from me for a long time!”
He said: do you dislike my gods, oh Ibrahim (Abraham)? If you do not stop, I will curse you and you better get out of my way.
He said: ‘Do you dare renounce my gods, Abraham? Desist, or I will stone you. Leave my house this instant!‘
He said, "Have you forsaken my gods, O Abraham? Unless you stop, I will stone you. Leave me alone."
[His father] said, "Are you forsaking my gods, Abraham? If you do not stop this, I will surely stone you. Now get away from me and don't come back."
[His father] said, "Are you forsaking my gods, Abraham? If you do not stop this, I will surely stone you. Now get away from me and don’t come back."
He said, “Did you not desire my Gods, O Abraham? If you do not desist, I will stone you. And abandon me for a long time.”
He said: 'Do you dislike my gods O' Abraham? If you do not desist, I will certainly stone you. Be gone from me for a long time'.
He answered: 'Are you renouncing my gods, Abraham? If you do not desist, I shall most certainly have you stoned. Now begone from me for good!'
He answered, "You dislike my gods, O Abraham? If you cease not, I will certainly cause you to be stoned to death! Now get away from me for good! " (As the Chief Priest, Azar had the power to declare someone apostate and condemn him to be stoned. For the Divine Statute of no compulsion in religion see (2:256))
He said: Do you dislike my gods, O Ibrahim? If you do not desist I will certainly revile you, and leave me for a time
He replied, `Dost thou turn away from my gods, O Abraham? If thou desist not, I will surely cut off all relations with thee. Now leave me alone for a while.
He said, “Do you reject my gods, O Abraham? If you cease not, I shall surely stone you. Take leave of me for a long while!
(The father) replied: "Do you hate my gods, O Ibrahim (Abraham)? If you do not stop, I will really stone you: Now get away from me for a good long time!"
He replied, “Are you renouncing my gods, O Abraham? If you don’t desist, I will stone you. Now leave me for a long while.”
He said, 'Are you renouncing my gods, O Abraham? If you do not desist, I will stone you. So leave me alone for a while.'
[His father] said, "Have you no desire for my gods, O Abraham? If you do not desist, I will surely stone you, so avoid me a prolonged time."
He said, 'Are you averse to my gods, O Abraham? Surely, if you do not desist I will surely, definitely stone you; and depart from me for a time.'
(The father) replied: "Dost thou hate my gods, O Abraham? If thou forbear not, I will indeed stone thee: Now get away from me for a good long while!"
(The father) replied: "Dost thou hate my gods, O Abraham? If thou forbear not, I will indeed stone thee: Now get away from me for a good long while!"
قَالَ سَلَـٰمٌ عَلَیۡكَۖ سَأَسۡتَغۡفِرُ لَكَ رَبِّیۤۖ إِنَّهُۥ كَانَ بِی حَفِیࣰّا ٤٧
Abraham said, ‘Peace be with you: I will beg my Lord to forgive you- He is always gracious to me
(Abraham) said: “Peace be on you! I will ask forgiveness of my Lord for you. Surely! He is to me, ever Gracious.
Ibrahim said: peace be on thee! anon shall ask forgiveness of my Lord for thee; verily He is unto me ever so soicitous
He answered: "Peace be on you. I will seek forgiveness of my Lord for you. He has been gracious to me
(Abraham) said, “Salam be upon you. I will ask forgiveness for you of my Rabb. Indeed, He is ever generous to me.”
He said, ´Peace be upon you. I will ask my Lord to forgive you. He has always honoured me.
He said, ‘Peace be to you! I shall plead with my Lord to forgive you. Indeed He is gracious to me
He said: "Peace be upon you! I will pray to my Lord to forgive you. Surely He has been ever gracious to me
(Abraham) said (leaving him), `Peace be upon you. I will ask protection for you from my Lord. He is indeed gracious to me
He said, 'Peace be upon thee! I will ask my Lord to forgive thee; surely He is ever gracious to me
He said: “Peace (and well-being) upon you, I am going to ask forgiveness for you from my Lord, indeed he is kind to me.
Abraham replied: “Peace be on you! The only thing that has remained for me to do for you is to beg my Lord to forgive you. He has always been the Most Gracious to me.”
Abraham said, “Peace be on you. I will pray to my Lord for your forgiveness, for He is to me the Merciful Benefactor
He said, “Peace be upon you; I will ask my Lord to forgive you; indeed, He has always been gracious to me.
Said he, 'Peace be upon thee! I will ask forgiveness for thee from my Lord; verily, He is very gracious to me
He said, “Stop it - peace be upon you; I shall seek forgiveness for you from my Lord; indeed He is very kind to me.”
He said, “Peace be on you. I shall ask My Lord forgiveness for you for He has always been welcoming to me”
Abraham replied, peace be on thee: I will ask pardon for thee of my Lord; for He is gracious unto me
Said he, "Peace be upon you! I will ask forgiveness for you from my Lord. Verily, He is to me most gracious
'Peace be on you, ' he (Abraham) said, 'I shall call upon my Lord to forgive you, for to me He has been gracious
He said, "Peace be on thee! I will pray my Lord for thy forgiveness, for he is gracious to me
(Ibrahim) said: “Salamun alaika (Peace be on you)! Soon I will ask forgiveness for you, to my Nourisher-Sustainer. Indeed, He is unto me, ever Most Gracious
He said: Peace be to thee. I will ask for forgiveness from my Lord for thee. Truly, He had been One Who is Gracious to me.
Abraham said, “Peace to you. I will pray to my Lord for your forgiveness, for He is to me Most Gracious.
Abraham said: "Peace be upon you: I will pray to my Lord for your forgiveness, surely He is ever Kind to me
Abraham answered: "Peace be upon you. I shall seek pardon for you from my Lord. My Lord has always been kind to Me
He said: Peace be to thee! I shall pray my Lord to forgive thee. Surely He is ever Kind to me
He said, "Peace be on you ! I will seek protective forgiveness of my Fosterer for you, He is certainly Gracious to me.
Abraham said, "Peace on you! I will pray to my Lord to forgive you. He is indeed ever benevolent to me."
Ibrahim (Abraham) said: ‘(All right,) peace be on you. I shall beg forgiveness for you from my Lord (even) now. He is indeed very kind to me. (He may bestow guidance upon you.
He said: "Peace be upon you, I will ask forgiveness for you from my Lord. He has been most kind to me."
He said: "Peace be upon you, I will ask forgiveness for you from my Lord. He has been most kind to me.
He said: "Peace be upon you, I will ask forgiveness for you from my Lord. He has been most kind to me."
He said: "Security/peace on you, I will ask for forgiveness for you (from) my Lord, that He truly (was) with me generous/blessing ."
[Abraham] replied: "Peace be upon thee! I shall ask my Sustainer to forgive thee: for, behold, He has always been kind unto me
He said, "Peace be upon you! I will soon ask my Lord to forgive you; surely He has been Ever-Hospitable to me
He said: Peace be unto thee! I shall ask forgiveness of my Lord for thee. Lo! He was ever gracious unto me
Abraham said, "Peace be with you. I shall ask my Lord to forgive you; He has been gracious to me
He said, .Peace on you. I shall seek forgiveness for you from my Lord. He has always been gracious to me
He said: "Peace be upon you! I will pray to my Lord so as to forgive you. Indeed, He has been ever gracious to me.
Said, "Peace be upon you. I shall ask my Lord to forgive you. He is really very kind to me!"
He said: ‘Peace Be Upon You! I will pray to my Lord for your forgiveness. Indeed, He has been ever gracious to me.
"Peace be upon you O father", Said Ibrahim, "I will invoke Allah on your behalf for mercy and forgiveness; Allah has always been Merciful and gracious to me"
He said, “Peace be on you. I shall seek My Lord’s forgiveness for you, since He is Most Kind to me.
Abraham responded, “Peace be upon you! I will pray to my Lord for your forgiveness. He has truly been Most Gracious to me.
He said: peace be with you, I will ask my Lord for forgiveness for you, for He is always kind to me.
Peace be with you,‘ said Abraham. ‘I shall implore my Lord to forgive you: for to me He has ever been gracious
He said, "Peace be upon you. I will implore my Lord to forgive you; He has been Most Kind to me.
He said, "Peace be upon you. I will ask my Lord to forgive you. He is always gracious to me
He said, "Peace be upon you. I will ask my Lord to forgive you. He is always gracious to me
He said, “Peace be upon you. I will ask my Lord to forgive you; Surely, He was ever gracious with me.
He said: 'Peace be upon you: I will ask my Lord to forgive you: for verily He is ever affectionate to me'
Abraham replied: 'Peace be on you. I shall pray to my Lord to forgive you; for He has always been very kind to me.
Abraham said, "Peace be upon you! I will pray to my Lord for your forgiveness. For, He is ever Kind to me." (9:114)
He said: Peace be on you, I will pray to my Lord to forgive you; surely He is ever Affectionate to me
Abraham said, `Peace be upon thee. I will ask forgiveness of my Lord for thee. HE is indeed gracious to me
He said, “Peace be upon you! I shall seek forgiveness for you from my Lord. Verily He has been gracious unto me
Ibrahim (Abraham) said: "Peace be on you: I will pray to my Lord for your forgiveness: Verily, He is affectionate towards me
He responded, “Peace be upon you. I will ask forgiveness for you from my Lord. He is always gracious to me.
He said, 'Peace be upon you. I will ask my Lord to forgive you; He has been Kind to me
[Abraham] said, "Peace will be upon you. I will ask forgiveness for you of my Lord. Indeed, He is ever gracious to me
He said, 'Peace be upon you, soon I will ask for forgiveness for you from my Lord; indeed, He is very gracious to me.
Abraham said: "Peace be on thee: I will pray to my Lord for thy forgiveness: for He is to me Most Gracious
Abraham said: "Peace be on thee: I will pray to my Lord for thy forgiveness: for He is to me Most Gracious
وَأَعۡتَزِلُكُمۡ وَمَا تَدۡعُونَ مِن دُونِ ٱللَّهِ وَأَدۡعُوا۟ رَبِّی عَسَىٰۤ أَلَّاۤ أَكُونَ بِدُعَاۤءِ رَبِّی شَقِیࣰّا ٤٨
but for now I will leave you, and the idols you all pray to, and I will pray to my Lord and trust that my prayer will not be in vain.’
And I shall turn away from you and what you invoke besides Allah. And I shall call on my Lord; and may be I shall not be unblessed (in my invocation) in calling my Lord.”
And I renounce you and that unto which ye call beside Allah; and I shall call unto my Lord; belike in calling unto my Lord I shall not be unblest
I will leave you and those you invoke apart from God, and pray to my Lord. Haply in praying to my Lord I will not be deprived."
“I will distance myself from you and those you invoke besides Allah and pray to my Rabb. I expect not to be disappointed as a result of introspectively turning to the divine qualities within my essence.”
I will separate myself from you and all you call upon besides Allah and I will call upon my Lord. It may well be that, in calling on my Lord, I will not be disappointed.´
I dissociate myself from you and whatever you invoke besides Allah. I will supplicate my Lord. Hopefully, I will not be disappointed in supplicating my Lord.’
"And I will withdraw from you (my father and my people), and from whatever you deify and invoke other than God. I pray to my Lord alone; I hope that I will not be unblessed in my prayer to my Lord."
`I shall keep away from you and from that which you call upon besides Allah. I will pray to my Lord. I hope that in praying to my Lord I shall not be disappointed.
Now I will go apart from you and that you call upon, apart from God; I will call upon my Lord, and haply I shall not be, in calling upon my Lord, unprosperous
I stay away from you and what you call on besides God, and I call on my Lord, perhaps I will not be unhappy with prayer to my Lord.”
“Now I will leave you and all those things that you worship instead of God. I will worship none but my Lord. I hope that I will not fail in getting the Lord’s blessings.”
“And I will turn away from you all, and from those whom you invoke besides God. I will call on my Lord, perhaps because of my prayer to my Lord, I will not be unblessed.
And I shall withdraw from youpl and from what youpl call upon apart from Allah, and I will call upon my Lord; hopefully, in calling upon my Lord, I shall never be wretched.”
but I will part from you and what ye call on beside God, and will pray my Lord that I be not unfortunate in my prayer to my Lord.
"And I shall remain separated from you and all that you worship other than Allah and shall worship my Lord; possibly, by worshipping my Lord, I will not be amongst the unfortunate.”
”and I will part from you and from all that you invoke besides Allah and I will invoke My Lord perhaps I shall not be unfortunate in calling on My Lord.”
And I will separate my self from you, and from the idols which ye invoke besides God; and I will call upon my Lord: It may be that I shall not be unsuccessful in calling on my Lord, as ye are in calling upon them
"I will part from you and what you call on beside Allah, and will pray unto my Lord. It may be that in my prayer unto my Lord, I shall not be unblest."
Now I will go away from you and that you call upon, other than Allah. I will call on my Lord. Perhaps I shall not be unblessed in calling my Lord.
But I will separate myself from you, and the gods ye call on beside God, and on my Lord will I call. Haply, my prayers to my Lord will not be with ill success."
And I detach from you and what you invoke besides Allah. And I shall call on my Nourisher-Sustainer and it is quite probable that I shall not be, with my invocation to my Nourisher-Sustainer, unblest.
And I will withdraw from you and what you call to other than God and I will call to my Lord. Perhaps I will not be disappointed in my supplication to my Lord.
“I will ignore you and those whom you invoke besides Allah. I will call on my Lord. Perhaps, by my prayer to my Lord, I will not be unblessed.”
I am leaving you and those whom you invoke besides Allah: I will call upon my Lord and I am sure my prayers to my Lord will not be ignored."
I shall withdraw from you and all that you call upon beside Allah. I shall only call upon my Lord. I trust the prayer to my Lord will not go unanswered."
And I withdraw from you and that which you call on beside Allah, and I call upon my Lord. Maybe I shall not remain unblessed in calling upon my Lord
And I will withdraw from you and that which you pray to besides Allah, and I will pray to my Fosterer, may be that I will not be unsuccessful in my prayer to my Fosterer."
"And I will go away from you and what you pray to besides Allah, and I will pray to my Lord; may be my prayer to my Lord shall not remain unanswered."
And I turn away from you (all), and these (idols) which you worship besides Allah. And I worship my Lord (with absolute concentration). I hope that, owing to the worship of my Lord, I shall not be deprived (of His bounty).
"And I will abandon you and what you call on besides God. And I will call on my Lord. I hope that I will not be mischievous in calling upon my Lord."
"And I will abandon you and what you call on besides God. And I will implore my Lord, hoping that I will not be mischievous in imploring my Lord.
And I will abandon you and what you call on besides God. And I will implore my Lord, hoping that I will not be mischievous in imploring my Lord.
And I separate/isolate myself from you and what you call from other than God, and I call my Lord, maybe/perhaps that I not be with my Lord's call/prayer miserable/unhappy
But I shall withdraw from you all and from whatever you invoke instead of God, and shall invoke my Sustainer [alone]: it may well be that my prayer [for thee] will not remain unanswered by my Sustainer."
And I keep apart from you and what you invoke apart from Allah; and I will invoke my Lord. It may be that in invoking my Lord, I will not be wretched."
I shall withdraw from you and that unto which ye pray beside Allah, and I shall pray unto my Lord. It may be that, in prayer unto my Lord, I shall not be unblest
I shall stay away from you and what you worship instead of God. I worship my Lord and hope that my prayers will not be ignored."
And I go away from you and what you invoke besides Allah. And I shall invoke my Lord. Hopefully I shall not be a looser by invoking my Lord
I shall withdraw from you (my father and my people) and from those whom you implore and pray besides Allâh. I will implore and pray to my Lord alone, so that I may not be unfaithful in my supplications to my Lord.
"I hereby wash my hands of you, and those you call gods besides Allah. I will worship my Lord! I am confident, If I pray to Him, I shall not be deprived."
I shall withdraw from you and from those whom you invoke besides Allâh. I will call on my Lord and hope that my supplications won't be in vain.
"Meanwhile I will withdraw from your society and remove myself from your atmosphere of idolatry which you profess besides the faith in Allah". "I will devote my act of worship to Him alone and invoke Him for forgiveness and look forward to His mercy; perhaps my hopes will not be doomed to disappointment"
In the meantime, I shall leave you and those you call upon beside Allah. I shall pray to My Lord and believe that my prayer will not go unanswered.”
As I distance myself from ˹all of˺ you and from whatever you invoke besides Allah, I will ˹continue to˺ call upon my Lord ˹alone˺, trusting that I will never be disappointed in invoking my Lord.”
I will move away from you and what you serve besides Allah and call on my Lord, hopefully I will not be disappointed when calling to my Lord.
But I will not live with you or with your idols. I will pray to my Lord, and may my prayers to my Lord not be in vain.‘
"I will abandon you and the gods you worship beside GOD. I will worship only my Lord. By imploring my Lord alone, I cannot go wrong."
and I will leave you and those you call upon other than God and will call upon my Lord. Perhaps in calling on my Lord, I will be blessed."
and I will leave you and those you call upon other than God and will call upon my Lord. Perhaps in calling on my Lord, I will be blessed."
And I will isolate, from you, and from what you are calling without Allah. And I will call my Lord, perhaps I am not with my Lord’s calling, unhappy.”
And I will withdraw from you and what you call on besides Allah, and I will call upon my Lord: may be I shall not remain unblessed in calling upon my Lord
But I shall withdraw from you all and from whatever you invoke instead of God, and I shall pray to my Lord alone. Perhaps, by my prayer to my Lord I shall not be unblest.'
"I am withdrawing from you all and from whatever you invoke besides Allah. I will call on my Lord. By imploring my Lord alone, I cannot go wrong." (60:4)
And I will withdraw from you and what you call on besides Allah, and I will call upon my Lord; may be I shall not remain unblessed in calling upon my Lord
`And I shall keep away from you and from that which you call upon beside ALLAH; and I will pray unto my Lord. Maybe that in praying to my Lord I shall not be disappointed.
And I withdraw myself from you and that which you call upon apart from God. And I call upon my Lord; it may be that in calling upon my Lord, I will not be wretched.
"And I will go away from (all of) you and from those whom you call upon besides Allah: And I will call on my Lord: Perhaps, by my prayer to my Lord, I shall be not condemned."
And I will distance myself from you and what you invoke besides God, and I will pray to my Lord. Perhaps I won’t be unhappy in my supplication to my Lord.”
And I will withdraw from you, and from what you pray to instead of God. And I will pray to my Lord, and I hope I will not be disappointed in my prayer to my Lord.'
And I will leave you and those you invoke other than Allah and will invoke my Lord. I expect that I will not be in invocation to my Lord unhappy."
And I will withdraw from you and what you call on besides God, and I will call upon my Lord, and perhaps I shall not be, in calling upon my Lord, unprosperous.'
"And I will turn away from you (all) and from those whom ye invoke besides God: I will call on my Lord: perhaps, by my prayer to my Lord, I shall be not unblest."
"And I will turn away from you (all) and from those whom ye invoke besides Allah: I will call on my Lord: perhaps, by my prayer to my Lord, I shall be not unblest."
فَلَمَّا ٱعۡتَزَلَهُمۡ وَمَا یَعۡبُدُونَ مِن دُونِ ٱللَّهِ وَهَبۡنَا لَهُۥۤ إِسۡحَـٰقَ وَیَعۡقُوبَۖ وَكُلࣰّا جَعَلۡنَا نَبِیࣰّا ٤٩
When he left his people and those they served beside God, We granted him Isaac and Jacob and made them both prophets
So when he had turned away from them and what they worshipped besides Allah, Allah granted him Isaac and Jacob, and Allah made each one of them a prophet.
Then when he had renounced them and that which they worshipped beside Allah, We best owed on him Ishaq and Yaqub and each one We made a prophet
Thus, when he left them and the (idols) they worshipped, We bestowed on him Isaac and Jacob, and made each of them a prophet
When (Abraham) left them and those they invoked besides Allah, We bestowed him with Isaac and Jacob... We made each of them a Nabi!
When he had separated himself from them, and what they worshipped besides Allah, We gave him Ishaq and Ya´qub, making each of them a Prophet.
So when he had left them and what they worshipped besides Allah, We gave him Isaac and Jacob, and each We made a prophet
After he had withdrawn from them and from all that they were worshipping other than God, We bestowed upon him Isaac and Jacob; and each of them We made a Prophet
So he (- Abraham) kept away from them and from that which they worshipped besides Allah. We bestowed on him Isaac and Jacob. We made each one (of them) a Prophet
So, when he went apart from them and that they were serving, apart from God, We gave him Isaac and Jacob, and each We made a Prophet
So, when he stayed away from them and what they served besides God, We gave him Isaac and Jacob, and We made each of them a prophet.
In return for leaving his folks and what they were worshipping, I blessed him with Isaac and Jacob; two prophets of Mine
Once he had turned away from them and from those whom they worshipped besides God, We bestowed on him Isaac and Jacob, and each one of them We made a prophet
So when he withdrew from them and what they worshiped apart from Allah, We granted him Isaac and Jacob, and each We made a prophet.
And when he had parted from them and what they served beside God, we granted him Isaac and Jacob, and each of them we made a prophet
So when he had separated from them and what they worshipped other than Allah, We bestowed him Ishaq and Yaqub; and We made each of them a Herald of the Hidden
So when he parted from them and from all that they worshipped besides Allah, We granted unto him Isaac and Jacob and each of them We made a prophet.
And when he had separated himself from them, and from the idols which they worshipped besides God, We gave him Isaac and Jacob; and We made each of them a prophet
And when he had parted from them and what they served beside Allah, We granted him Isaac and Jacob, and each of them We made a prophet
So when he turned away from them and those they worshipped, other than Allah, We gave him Isaac and Jacob. Each of them We made a Prophet
And when he had separated himself from them and that which they worshipped beside God, we bestowed on him Isaac and Jacob, and each of them we made a prophet
So when he left them and that what they worship besides Allah, We bestowed unto him Ishaque and Yaqub, and all (these) We appointed as Prophet
So he withdrew from them and what they worship other than God. And We bestowed on him Isaac and Jacob. And each of them We made a Prophet.
When he turned away from them and from those whom they worshiped besides Allah, We bestowed on him Isaac and Jacob. Each one of them We made a prophet.
So when he left them and the deities whom they worshipped besides Allah, We granted him descendants like Isaac and Jacob, and We made each of them a Prophet
Thereupon Abraham dissociated himself from his people and the deities they worshipped instead of Allah, and We bestowed upon him Isaac and Jacob and made each of them a Prophet
So, when he withdrew from them and that which they worshipped besides Allah, We gave him Isaac and Jacob. And each (of them) We made a prophet
So when he withdrew from them and that which they worshipped besides Allah, We granted to him Ishaq and Yaqub and We made each one of them a prophet.
So when he had gone away from them and what they worshipped besides Allah, We bestowed upon him Isaac and Jacob, and We made each a Prophet
So when Ibrahim (Abraham, giving up all social links,) completely separated from the people and those (idols) that they worshipped apart from Allah, We blessed him with Ishaq (Isaac) and Ya‘qub (Jacob, son and grandson,) and We made each of them a Prophet
So when he abandoned them and what they serve besides God, We granted him Isaac and Jacob, and We made each a prophet
So when he abandoned them and what they served besides God, We granted him Isaac and Jacob, and each of them We made a prophet
So when he abandoned them and what they served besides God, We granted him Isaac and Jacob, and each of them We made a prophet.
So when he separated/isolated himself from them, and what they call from other than God, We granted for him Issac , and Jacob and each/all, We made a prophet
And after he had withdrawn from them and from all that they were worshipping instead of God, We bestowed upon him Isaac and Jacob, and made each of them a prophet
So, as soon as he kept apart from them and what they were worshiping apart from Allah, We bestowed upon him Ishaq and Yaaqub, (Isaac and Jacob, respectively) and each We made a Prophet
So, when he had withdrawn from them and that which they were worshipping beside Allah, We gave him Isaac and Jacob. Each of them We made a prophet
When (Abraham) rejected his people and what they worshipped instead of God, We gave him Isaac and Jacob and made both of them Prophets
So, when he went away from them and what they worshipped besides Allah, We blessed him with IsHaq (Isaac) and Ya‘qub (Jacob) and We made each one of them a prophet
Then, after he had withdrawn from them, and from all that which they were worshiping (& venerating) besides Allâh, We bestowed upon him ‘Isaac’ (a son), and ‘Jacob’ (a grandson). And each of them We made a ‘Prophet’.
After he abandoned them along with those whom they called gods beside Allah, We gave him Ishaq and Yaqub. We appointed each of them a prophet
Then, after he had withdrawn from them, and from all that which they were worshiping besides Allâh, We bestowed upon him Isaac (a son), and Jacob (a grandson). And We gave to both of them the Gift of Prophecy.
When he removed himself from their society and from their idols which they invoked besides Allah, We bestowed on him Ishaq (Isaac) and Ya'q?b each of whom We graced with the prerogative of Prophethood
When he detached himself from them and what they worshipped beside Allah, We gave him Ishaq and Yaqub, and We made them all prophets.
So after he had left them and what they worshipped besides Allah, We granted him Isaac and Jacob, and made each of them a prophet.
Then when he moved away from them and what they served besides Allah, We gave him Ishaq (Isaac) and Ya´qub (Jacob) and made each of them a prophet.
And when Abraham had cast off his people and the idols which they worshipped, We bestowed on him Isaac and Jacob. Each of them We made a prophet
Because he abandoned them and the gods they worshiped beside GOD, we granted him Isaac and Jacob, and we made each of them a prophet.
So when he had left them and those they worshipped other than God, We gave him Isaac and Jacob, and each [of them] We made a prophet.
So when he had left them and those they worshipped other than God, We gave him Isaac and Jacob, and each [of them] We made a prophet.
So, when he isolated them, and from what they were worshiping without Allah, We endowed him, Isaac and Jacob. And both We set up as a prophet.
So when he withdrew from them and what they worshipped besides Allah, We bestowed on him Isaac and Jacob and each (of them) We made a prophet
When he had withdrawn from them and from all that they were worshipping instead of God, We bestowed on him Isaac and Jacob, each of whom We made a prophet.
So, when he abandoned them and their deities besides Allah, We bestowed upon him with a son Isaac and a grandson Jacob. And each of them We made a Prophet. (Abraham had moved from Mesopotamia-Babylon to Syria, never to return again)
So when he withdrew from them and what they worshipped besides Allah, We gave to him Ishaq and Yaqoub, and each one of them We made a prophet
So when he had separated himself from them and from that which they worshiped beside ALLAH, WE bestowed upon him Isaac and Jacob and each of them WE made a Prophet
So when he had withdrawn from them and that which they called upon apart from God, We bestowed upon him Isaac and Jacob, and each We made a prophet
When he had gone away from them and from those whom they worshipped besides Allah, We bestowed on him Ishaq (Isaac) and Yaqoub (Jacob), and each one of them We made a prophet
When he had distanced himself from them and from what they worship besides God, We gave him Isaac and Jacob, and each We made a prophet.
When he withdrew from them, and from what they worship besides God, We granted him Isaac and Jacob. And each We made a prophet
So when he had left them and those they worshipped other than Allah , We gave him Isaac and Jacob, and each [of them] We made a prophet
And when he had withdrawn from them and what they served besides God, and We granted him Isaac and Jacob, and each of them We made a prophet;
When he had turned away from them and from those whom they worshipped besides God, We bestowed on him Isaac and Jacob, and each one of them We made a prophet
When he had turned away from them and from those whom they worshipped besides Allah, We bestowed on him Isaac and Jacob, and each one of them We made a prophet
وَوَهَبۡنَا لَهُم مِّن رَّحۡمَتِنَا وَجَعَلۡنَا لَهُمۡ لِسَانَ صِدۡقٍ عَلِیࣰّا ٥٠
We granted Our grace to all of them, and gave them a noble reputation
And We gave them Our Mercy and We granted them honor on the tongues (being mentioned) of truth.
And We bestowed on them of Our mercy, and We made for them a renown lofty
And bestowed on them some of Our blessings, and gave them high renown
We bestowed them from Our grace and granted them the supreme force of articulation of the knowledge pertaining to Truthfulness (the experiential confirmation of the reality).
We endowed them with Our mercy and made them highly honoured.
And We gave them out of Our mercy, and conferred on them a worthy and lofty repute
We bestowed upon them (many other gifts) out of Our Mercy, and granted them a most true and lofty renown
And We bestowed Our blessings upon them, and We granted them a sublime and lasting good name, and made the people remember and mention them
and We gave them of Our mercy, and We appointed unto them a tongue of truthfulness, sublime
And We gave them from Our mercy, and We gave them a true and high fame.
I showered them all with My blessings and granted them an honorable position in history
And We bestowed Our mercy on them, and We granted them honor on the tongues of truth
And We granted them of Our mercy and gave them a high and true renown.
and we granted them of our mercy, and we made the tongue of truth lofty for them
And We gave them Our mercy, and assigned for them a true and high repute
And We granted unto them something from Our mercy and We appointed for them a sincere exalted tongue.
and We bestowed on them, through our mercy, the gift of prophecy, and children, and wealth; and We caused them to deserve the highest commendations
And We bestowed on them of Our Mercy, and We granted them lofty honour on (or from) the tongue of truth
and We gave them of Our Mercy and We appointed to them a truthful, highly sincere tongue
And we bestowed gifts on them in our mercy, and gave them the lofty tongue of truth."
And We showered for them out of Our Mercy and We granted for them a tongue full of truth (and a very) high standard (of knowledge)
And We bestowed on them from Our mercy and We assigned them the tongue of lofty sincerity.
We bestowed Our mercy on them. We granted them lofty honor on the tongue of truth.
We bestowed on them Our Mercy and We granted them the honor of being mentioned with true high respect
and We bestowed on them Our mercy, and granted them a truly lofty renown
And We gave them of Our mercy, and We granted them a truthful mention of eminence
And We granted to them from Our mercy and We assigned to them a high and true renown. (R 3)
And We bestowed upon them Our mercy, and We gave them each a highly truthful tongue
And We awarded (all of) them Our (special) mercy, and put their praise and admiration on high rhetoric (amongst the believers of every religion)
And We granted them from Our mercy, and We made for them a tongue of truth to be heard
And We granted them from Our mercy, and We made for them a tongue of truthfulness to be heard
And We granted them from Our mercy, and We made for them a tongue of truthfulness to be heard.
And We granted for them from Our mercy, and We made for them (a) truthful high and mighty/dignified tongue/language/speech
and We bestowed upon them [manifold] gifts out of Our grace, and granted them a lofty power to convey the truth [unto others]
And We bestowed upon them of Our mercy, and We made for them a tongue of sincerity, most exalted
And we gave them of Our mercy, and assigned to them a high and true renown
We granted them Our blessing and high renown
and We bestowed on them (a great deal) of our mercy, and caused them to have a good name at a high level
We bestowed upon them (many gracious gifts) of Our Mercy; and We granted them true and exalted prominence.
We showered Our blessings upon them and gave them high honor
And We bestowed of Our Mercy on them and We granted them true and exalted prominence.
We extended to them Our mercy and made all grace abound in them and We savoured their speaking tongue with prudence and truth that it was honoured in the wide circle of the all
We gave them Our gifts and We gave them fame and honour
We showered them with Our mercy, and blessed them with honourable mention.
And We granted them of Our mercy and gave them a truthful and elevated reputation.
and We bestowed on them gracious gifts and high renown
We showered them with our mercy, and we granted them an honorable position in history.
And We endowed them with Our mercy, and we made them highly honored
And We endowed them with Our mercy, and we made them highly honored
And We endowed, for them from our mercy, and We set up for them a high truthful tongue.
And We bestowed of Our Mercy on them, and assigned unto them a high and true renown
We bestowed on them of Our mercy and We granted them the high honour of [conveying] the truth.
We showered them with Our Grace and We granted them a high and true renown
And We granted to them of Our mercy, and We left (behind them) a truthful mention of eminence for them
And WE granted them abundantly of OUR mercy; and WE bestowed upon them true and lasting renown
And We bestowed upon them something of Our Mercy, and ordained for them a sublime, faithful renown
And We blessed them from Our Mercy, and We granted them high honor on the tongue (of truth with praise)
And We showered them with Our mercy, and We made for them a lofty reputation of truth.
And We gave them freely of Our mercy, and gave them a noble reputation of truth
And We gave them of Our mercy, and we made for them a reputation of high honor
And We gave them of Our mercy, and We made for them a tongue of high truth.
And We bestowed of Our Mercy on them, and We granted them lofty honour on the tongue of truth
And We bestowed of Our Mercy on them, and We granted them lofty honour on the tongue of truth
4
Other Prophets are raised
وَٱذۡكُرۡ فِی ٱلۡكِتَـٰبِ مُوسَىٰۤۚ إِنَّهُۥ كَانَ مُخۡلَصࣰا وَكَانَ رَسُولࣰا نَّبِیࣰّا ٥١
Mention too, in the Quran, the story of Moses. He was specially chosen, a messenger and a prophet
And mention in the book (this Qur’an) about Moses. Surely! He was chosen and he was a Messenger and a prophet.
And mention thou in the Book Musa: verily he was single- hearted, and was an apostle, prophet
Commemorate Moses in the Book. He was a chosen one, both an apostle and a prophet
And remind of Moses too from the knowledge that came to you... Indeed, he was chosen (aware of his servitude to Allah), and he was a Rasul and a Nabi.
Mention Musa in the Book. He was truly sincere and was a Messenger and a Prophet.
And mention in the Book Moses. Indeed he was exclusively dedicated [to Allah], and an apostle and a prophet
And mention Moses in the Book. He was one chosen, endowed with perfect sincerity in faith and practicing the Religion, and was a Messenger, a Prophet
Give an account of Moses in this Book. He was indeed a purified and chosen one and he was a Messenger, a Prophet
And mention in the Book Moses; he was devoted, and he was a Messenger, a Prophet
And mention Moses in the book. Indeed, he was devoted, and he was a messenger and a prophet.
Now it is the place for you in this Book to mention the story of Moses. He was a devoted Prophet sent as My Messenger
Also, mention in the Book, Moses, for he was specially chosen, and he was a messenger, a prophet
And mentionsg in the Scripture Moses. He was indeed a sincere, chosen one, and he was a messenger (and) a prophet.
And mention, in the Book, Moses; verily, he was sincere, and was an apostle,- a prophet
And remember Moosa in the Book; he was indeed a chosen one, and he was a Noble Messenger, a Herald of the Hidden
And mention in the book Moses. He indeed was a chosen one and he was a messenger and a prophet.
And remember Moses in the book of the Koran: For he was sincerely upright, and was an apostle and a prophet
And mention Moses in the Book; verily, he was chosen, and was a Messenger, a prophet
Mention in the Book, Moses. He was devoted, a Messenger, and a Prophet
And commemorate Moses in "the Book;" for he was a man of purity: moreover he was an Apostle, a Prophet
And discuss Musa through Al-Kitab. Surely, he was a purified one and he was a Messenger, a Prophet
And remember Moses in the Book. Truly, he had been one who was devoted and he had been a Messenger, a Prophet.
Mention Moses in the Book. He was truly chosen. He was a messenger, a prophet.
Relate to them the story of Moses in the Book; surely he was a chosen man and was a Messenger, a Prophet
And recite in the Book the account of Moses. He was a chosen one, a Messenger, a Prophet
And mention Moses in the Book. Surely he was one purified, and was a messenger, a prophet
And mention in the book (about) Musa, he was one who was purified and he was a messenger, a prophet.
And mention Moses in the Book. He was indeed pure and clean; and he was a Messenger Prophet
And recite the account of Musa (Moses) in (this Holy) Book. Surely, (getting rid of the grip of self,) he had become exalted and was a Messenger and Prophet
And recall in the Scripture Moses; he was loyal, and he was a messenger prophet
And recall in the Book, Moses; he was loyal, and he was a messenger prophet
And recall in the Book, Moses; he was loyal, and he was a messenger prophet.
And remember/mention in The Book Moses, that he truly was faithful/loyal/devoted and (he) was a messenger, a prophet
AND CALL to mind, through this divine writ, Moses. Behold, he was a chosen one, and was an apostle [of God], a prophet
And mention in the Book Musa; (Moses) surely he was most faithful and he was a Messenger, a Prophet
And make mention in the Scripture of Moses. Lo! he was chosen, and he was a messenger (of Allah), a prophet
(Muhammad), mention in the Book (the Quran) the story of Moses. Moses was a sincere person, a Messengers and a Prophet
And mention in the Book (the story of) Musa. Indeed he was a chosen one and was a messenger, a prophet
Mention ‘Moses’ in the ‘Book’, (this ‘Qur'ân’). He was faithful devotee of the Lord; and he was a ‘Messenger’ (of Allâh), and a ‘Prophet.
And mention Musa in the book. He was really chosen, a prophet and a messenger
Mention Moses in the Book- (this Qur'ân). He was a chosen man, and was a Messenger (of Allâh and) a Prophet.
You may narrate to them O Muhammad what is discoursed in tThe Book -the Quran- relative to M?ssa (Moses) who was chosen for his virtuousness and purity; he was a Messenger endowed with the prerogative of Prophethood
Mention Musa in the Book; he was a chosen messenger and a prophet.
And mention in the Book ˹O Prophet, the story of˺ Moses. He was truly a chosen man, and was a messenger and a prophet.
And mention in the book Musa (Moses), he was sincere and was a messenger and prophet.
In the Book tell also of Moses, who was a chosen man, an apostle, and a prophet
Mention in the scripture Moses. He was devoted, and he was a messenger prophet.
And mention in the Book, Moses. He was sincere, and he was a messenger and a prophet.
And mention in the Book, Moses. He was sincere, and he was a messenger and a prophet.
And mention, in the Book Moses. Surely, He was sincere. And He was a messenger prophet.
And mention Moses in the Book; for verily he was one purified, and he was an apostle, a prophet
And mention in the Book Moses, who was a chosen one, a messenger of God and a prophet.
And make mention in this Book, of Moses. Verily, he was sincerely devoted and a Prophet bearing Our Message
And mention Musa in the Book; surely he was one purified, and he was a messenger, a prophet
And relate the story of Moses as mentioned in the Book. He was, indeed, a chosen one; and he was a Messenger, a Prophet
And remember Moses in the Book. Verily he was devoted, and he was a messenger, a prophet
And in the Book (Quran), tell (the story of) Musa (Moses), verily, he was specially chosen, and he was a messenger, a prophet
And mention in the Scripture, Moses. He was chosen, and he was a messenger, a prophet.
And mention in the Scripture Moses. He was dedicated. He was a messenger and a prophet
And mention in the Book, Moses. Indeed, he was chosen, and he was a messenger and a prophet
And mention, in the Book, Moses; indeed, he was sincere, and was a messenger, a prophet.
Also mention in the Book (the story of) Moses: for he was specially chosen, and he was an apostle (and) a prophet
Also mention in the Book (the story of) Moses: for he was specially chosen, and he was a messenger (and) a prophet
وَنَـٰدَیۡنَـٰهُ مِن جَانِبِ ٱلطُّورِ ٱلۡأَیۡمَنِ وَقَرَّبۡنَـٰهُ نَجِیࣰّا ٥٢
We called to him from the right-hand side of the mountain and brought him close to Us in secret communion
And We called him from the right side of the Mount (Tur), and made him draw near for whispering (for a talk).
And We cried unto him from the right side of the mount, and We drew him nigh for whispering
We called him from the right side of the Mount, and brought him close for communion
We called to him from the right side of the mount (the right side of his ego, from his essential reality) and brought him to a state of nearness (a state in which he was able to hear the calling of the reality).
We called out to him from the right hand side of the Mount and We brought him near in close communication.
We called him from the right side of the Mount and We drew him near for confidential discourse
We called out to him from the right side of Mount Sinai and drew him close for communication
And We called out to him from the blessed side of the Mount (Sinai) and We made him draw near (to Us) for close and special communion
We called to him from the right side Of the Mount, and We brought him near in communion
And We called him from the right side of the mountain (Mount Sinai) and brought him close for a private talk.
I called him from the eastern side of Mount Sinai and gave him a private audience
And We called him from the right side of the Mountain, and made him draw near to Us to converse
And We called out to him from the right side of Mount Tur, and brought him near in communion.
We called him from the right side of the mountain; and we made him draw nigh unto us to commune with him
We called him from the right side of the mountain Tur, and brought him close to reveal Our secret
And We called on him from right side of [the mountain of] Toor and We drew him near for a secret communion.
And We called unto him from the right side of mount Sinai, and caused him to draw near, and to discourse privately with Us
We called him from the right side of the Mount (Sinai); and We made him draw nigh unto Us to commune with him
We called out to him from the right side of the mountain, and drew him near in (Divine) conversation
From the right side of the mountain we called to him, and caused him to draw nigh to us for secret converse
And We called him from the side of the blessed Mount and made him draw near to Us for a special communion
And We proclaimed to him from the right edge of the mount and We brought him near privately.
We called him from the right side of the mountain. We brought him near for talking.
We called him from the right side of Mount Tur and honored him to come closer for exclusive conversation
We called out to him from the right side of the Mount, and We drew him near to Us by communing to him in secret
And We called to him from the blessed side of the mountain, and We made him draw nigh in communion
And We called him from the right (hand) side of the Mount Toor and drew him nearer for secret talk.
And We called to him from the right side of Mount Sinai, and We drew him near for a talk
And We called him out from the right of (Mount) Tur, and blessed him with Our (special) nearness for intimate discourse
And We called him from the right side of the mount, and We brought him close to talk with
And We called him from the right side of the mount, and We brought him close to talk with
And We called him from the right side of the mount, and We brought him close to talk with.
And We called him from the mountain's side/direction, the right (side), and We neared/approached him secretly conversing
And [remember how] We called upon him from the right-hand slope of Mount Sinai and drew him near [unto Us] in mystic communion
And We called out to him from the right side of At-Tur (The Mount) and We brought him near in private conference
We called him from the right slope of the Mount, and brought him nigh in communion
We called him from the right side of Mount Sinai and drew him close for communication
And We called him from the right side of the mount Tur (Sinai), and We brought him close to communicate in secret
We called him from the right side of ‘Mount Sinai’, and drew him close for communication.
We called him out from the right side of the mountain Toor, and pulled him close, so as to grant him a private audience
We called him from the right side of Mount Ṭûr, and drew him near in direct and close communion with Us.
We called him from the right side of the Mount (Sinai) and We brought him in a proximate position to honour him and to converse with him upon mystic matters
We called out to him from the right-hand side of the mount Sinai and brought him closer to speak to him in secret.
We called him from the right side of Mount Ṭûr, and drew him near, speaking ˹with him˺ directly.
And We called him from the mountain on the right and brought him near in direct communication.
We called out to him from the right side of the Mountain, and when he came near We communed with him in secret
We called him from the right side of Mount Sinai. We brought him close, to confer with him.
We called out to him from the right hand side of the mount and We brought him near to Us in close communication
We called out to him from the right side of the mount, and We brought him near to Us in close communication
And We called out to him from the right side of Al-Tur (The Mount), and We neared him in secret talk.
And We called him from the right side of (the Mount) Sinai and made him draw nigh (unto Us) for a converse in secret
We called out to him from the right side of Mount Sinai and drew him near [to Us] in mystic communion.
We called and blessed him with Revelation by the Mount Sinai and made him draw near to Us to converse in secret. (Right side of the Mount allegorically indicates blessing)
And We called to him from the blessed side of the mountain, and We made him draw nigh, holding communion (with Us)
And WE called him from the right side of the Mount and WE made him draw near to US for special communion
We called out to him from the right side of the Mount, and drew him nigh in intimate discourse
And We called him from the right side of Mount (Sinai) and made him come near to Us, for sacred (and holy conversation)
We called him from the right side of the Mount, drawing him into close communion.
And We called him from the right side of the Mount, and brought him near in communion
And We called him from the side of the mount at [his] right and brought him near, confiding [to him]
We called him from the right side of the mountain; and We brought him near in secret discourse,
And we called him from the right side of Mount (Sinai), and made him draw near to Us, for mystic (converse)
And we called him from the right side of Mount (Sinai), and made him draw near to Us, for mystic (converse)
وَوَهَبۡنَا لَهُۥ مِن رَّحۡمَتِنَاۤ أَخَاهُ هَـٰرُونَ نَبِیࣰّا ٥٣
out of Our grace We granted him his brother Aaron as a prophet
We bestowed on him out of Our Mercy his brother Aaron, also a prophet.
And We bestowed on him, out of Our mercy, his brother Harun, a prophet
And bestowed on him his brother Aaron, a prophet, through Our benevolence
And We gave to him from Our grace, his brother Aaron as a Nabi.
We endowed him with Our mercy, making his brother Harun a Prophet.
And We gave him out of Our mercy his brother Aaron, a prophet
Out of Our Mercy, We granted him his brother Aaron to be a Prophet
And out of Our mercy We bestowed upon him (as his helper) his brother Aaron, (also) a Prophet
And We gave him his brother Aaron, of Our mercy, a Prophet
And We gave him his brother Aaron from Our mercy, a prophet.
I granted (his wish and chose) his brother Aaron (out of My mercy) as a Prophet [to assist him in his mission.]
And out of Our mercy, We gave him his brother Aaron, a prophet
And We granted him, of Our mercy, his brother Aaron as a prophet.
and we granted him, of our mercy, his brother Aaron as a prophet
And with Our mercy We bestowed upon him his brother Haroon, a Prophet
And out of Our mercy We granted him his brother Aaron as a prophet.
And We gave him, through our mercy, his brother Aaron, a prophet, for his assistant
And We granted him out of Our Mercy, his brother Aaron also a prophet
From Our Mercy We gave him, his brother Aaron, a Prophet
And we bestowed on him in our mercy his brother Aaron, a Prophet
And We bestowed for him, out of Our Mercy his brother Harun, as a Prophet
And We bestowed on him out of Our mercy his brother Aaron, a Prophet.
From Our mercy, We gave him his brother Aaron, a prophet.
We made his brother Haroon a Prophet with Our blessing and assigned him as his assistant
and out of Our mercy We appointed his brother Aaron, a Prophet (that he may assist him)
And We gave him out of Our mercy his brother Aaron, a prophet
And We granted to him from Our mercy, his brother Harun, a prophet.
And We made for him, by Our mercy, his brother Aaron a Prophet
And out of Our mercy We granted him his brother Harun (Aaron), making him a Prophet (to assist him in his task)
And We granted him from Our mercy his brother Aaron as a prophet
And We granted him from Our mercy his brother Aaron as a prophet
And We granted him from Our mercy his brother Aaron as a prophet.
And We granted for him from Our mercy his brother Aaron, a prophet
and [how], out of Our grace, We granted unto him his brother Aaron, to be a prophet [by his side]
And We bestowed upon him of Our mercy his brother Har?n, (Aaron) a Prophet
And We bestowed upon him of Our mercy his brother Aaron, a prophet (likewise)
Out of Our mercy We gave him his brother Aaron who himself was a Prophet
And, out of Our mercy, We granted him his brother Harun as a prophet
We granted him of Our Mercy, his brother, ‘Aaron’, to be a ‘Prophet’.
And We gave his brother, Haroon, to him as a prophet, a blessing from Us
And out of Our Mercy, We appointed for him, his brother Aaron, a prophet,
We mercifully assigned him an adjutor, his brother Har?n whom We proclaimed a Prophet
We treated him kindly and gave him as a support Harun, his brother, a prophet.
And We appointed for him—out of Our grace—his brother, Aaron, as a prophet.
And We gave him of Our mercy his brother Harun (Aaron) as a prophet.
We gave him, of Our mercy, his brother Aaron, himself a prophet
And we granted him, out of our mercy, his brother Aaron as a prophet.
and out of Our mercy We gave him his brother Aaron as a prophet.
and out of Our mercy, We gave him his brother Aaron as a prophet.
And We endowed him from our mercy, his brother Aaron, a prophet.
And We granted unto him, out of Our Mercy, his brother Aaron a prophet
We gave him, out of Our grace, his brother Aaron, to be a prophet.
And We bestowed upon him of Our Mercy his brother, Aaron, a Prophet as well
And We gave to him out of Our mercy his brother Haroun a prophet
And WE bestowed upon him, out of OUR mercy, his brother Aaron whom WE made a Prophet
And We bestowed upon him, from Our Mercy, his brother, Aaron, a prophet
And from Our Mercy, We gave him his brother Haroon (Aaron), (also) a prophet
Out of Our mercy, We gave him his brother Aaron, a prophet.
And We granted him, out of Our mercy, his brother Aaron, a prophet
And We gave him out of Our mercy his brother Aaron as a prophet
And We granted him of Our mercy, his brother Aaron as a prophet.
And, out of Our Mercy, We gave him his brother Aaron, (also) a prophet
And, out of Our Mercy, We gave him his brother Aaron, (also) a prophet
وَٱذۡكُرۡ فِی ٱلۡكِتَـٰبِ إِسۡمَـٰعِیلَۚ إِنَّهُۥ كَانَ صَادِقَ ٱلۡوَعۡدِ وَكَانَ رَسُولࣰا نَّبِیࣰّا ٥٤
Mention too, in the Quran, the story of Ishmael. He was true to his promise, a messenger and a prophet
And mention in the book (the Qur’an) about Ishmael. Surely! He was true in promise, and he was a Messenger, and a prophet.
And mention thou in the Book lsma'i; verily he was true in promise, and was apostle, prophet
Commemorate Ishmael in the Book. He was true of his promise, and a messenger, a prophet
And remember Ishmael from the knowledge that came to you... Indeed, he was true to his promise (that he will not be negligent of his servitude to Allah), and he was a Rasul and a Nabi.
Mention Isma´il in the Book. He was true to his promise and was a Messenger and a Prophet.
And mention in the Book Ishmael. Indeed he was true to his promise, and an apostle and a prophet
Also make mention of Ishmael in the Book. He was one always true to his promise, and was a Messenger, a Prophet
Give an account of Ismail in this Book. He (too) was strictly true to his promise. And he was a Messenger, a Prophet
And mention in the Book Ishmael; he was true to his promise, and he was a Messenger, a Prophet
And mention Ishmael in the book. Indeed, he was true to the promise and he was a messenger and a prophet.
Now Mention the name of Ishmael in Qur’an who (as a Prophet of Mine) had to deliver My Message. Indeed he was a man of his word
Also mention in the Book, Ishmael. He was true to what he promised, and he was a messenger, a prophet
And mention in the Scripture Ishmael; he was indeed true to his promise, and he was a messenger (and) a prophet.
And mention, in the Book, Ishmael; verily, he was true to his promise, and was an apostle,- a prophet
And remember Ismail in the Book; he was indeed true to his promise and was a Noble Messenger, a Prophet
And mention in the book Ishmael. He indeed was sincere in his promise and he was a messenger and a prophet.
Remember also Ismael in the same book: For he was true to his promise; and was an apostle, and a prophet
And mention Ishmael in the Book; verily, he was true to his promise, and was a messenger and a prophet
And mention in the Book, Ishmael; he too was true to his promise, a Messenger and a Prophet
And commemorate Ismael in "the Book;" for he was true to his promise, and was an Apostle, a Prophet
And discuss Ismaiel through Al-Kitab. Verily, he was one who speaks the truth regarding a promise, and he was a Messenger, a Prophet
And remember Ishmael in the Book. Truly, he had been one who is sincere in his promise, and he had been a Messenger, a Prophet.
Mention Ishmael in the Book. He was certainly true to what he promised. He was a messenger, a prophet.
Also relate to them the story of Ishmael in the Book; he was a man of his word and was a Messenger, a Prophet
And recite in the Book the account of Ishmael. He was ever true to his promise, and was a Messenger, a Prophet
And mention Ishmael in the Book. Surely he was truthful in promise, and he was a messenger, a prophet
And mention in the book (about) Ismael, he was truthful in his promise and he was a messenger, a prophet.
And mention Ishmael in the Book. He was indeed true to his word, and a Messenger Prophet
And recite the account of Isma‘il (Ishmael) in (this) Book. Surely, he was true to (his) promise and was a Messenger (and) a Prophet
And recall in the Scripture Ishmael; he was truthful to his promise, and he was a messenger prophet
And recall in the Book, Ishmael; he was truthful to his promise, and he was a messenger prophet
And recall in the Book, Ishmael; he was truthful to his promise, and he was a messenger prophet.
And remember/mention in The Book Ishmael , that he truly was truthful (in) the promise, and was a messenger, a prophet
AND CALL to mind, through this divine writ, Ishmael. Behold, he was always true to his promise, and was an apostle [of God], a prophet
And mention in the Book Shuaayb; (Ishmael) surely he was sincerely (true) to his promise, and he was a Messenger, a Prophet
And make mention in the Scripture of Ishmael. Lo! he was a keeper of his promise, and he was a messenger (of Allah), a prophet
Mention in the Book (the Quran) the story of Ishmael; he was true to his promise, a Messengers and a Prophet
And mention in the Book (the story of) Isma‘il. He was indeed true to his promise, and was a messenger, a prophet
Mention ‘Ishmael’ in the ‘Book’. He was True to his word, and was a ‘Messenger’ (of Allâh and) a ‘Prophet’.
And mention Ismail in the book. Indeed, he was true to his words, a prophet and a messenger
And mention Ishmael in the Book. He was true to his promise, and was a Messenger (of Allâh and) a Prophet.
Also, narrate O Muhammad to the people what is discoursed in the Book -the Quran- relative to Ismail who was true-hearted, true to his promise, and his words and his deeds together accorded; he was a Messenger endowed with the prerogative of Prophethood
Mention Ismail in the Book; he was man of his word, a messenger and a prophet.
And mention in the Book ˹O Prophet, the story of˺ Ishmael. He was truly a man of his word, and was a messenger and a prophet.
And mention in the book Isma´il (Ishmael), he was the one to fulfil the promise and was a messenger and prophet.
And in the Book you shall tell of Ishmael: he, too, was a man of his word, an apostle, and a prophet
And mention in the scripture Ismail. He was truthful when he made a promise, and he was a messenger prophet.
And mention in the Book, Ishmael. He was true to his promise, and he was a messenger and a prophet.
And mention in the Book, Ishmael. He was true to his promise, and he was a messenger and a prophet.
And mention, in the Book Ishmael. He was truthful of the promise, and was a messenger, a prophet.
And mention 'Isma'il in the Book, verily he was (ever) true to (his) promise, and he was an apostle, a prophet
And mention in the Book Ishmael who was always true to his promise, and was a messenger of God, a prophet.
And make mention in the Book, of Ishmael. He was truthful in his pledge, and he was a Prophet bearing Our Message
And mention Ismail in the Book; surely he was truthful in (his) promise, and he was a messenger, a prophet
And relate the story of Ishmael as mentioned in the Book. He was indeed true to his promises. And he was a Messenger, a Prophet
And remember Ishmael in the Book. Verily he was true to the promise, and he was a messenger, a prophet
And in the Book (Quran), tell (the story of) Ismail (Ishmael), verily he was true to his promise, and he was a messenger, a prophet
Furthermore, mention in the Scripture, Ishmael. He was faithful to his promise, and was a messenger, a prophet.
And mention in the Scripture Ishmael. He was true to his promise, and was a messenger, a prophet
And mention in the Book, Ishmael. Indeed, he was true to his promise, and he was a messenger and a prophet
And mention, in the Book, Ishmael; indeed, he was truthful of the promise, and was a messenger, a prophet;
Also mention in the Book (the story of) Isma'il: He was (strictly) true to what he promised, and he was an apostle (and) a prophet
Also mention in the Book (the story of) Isma'il: He was (strictly) true to what he promised, and he was a messenger (and) a prophet
وَكَانَ یَأۡمُرُ أَهۡلَهُۥ بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ وَكَانَ عِندَ رَبِّهِۦ مَرۡضِیࣰّا ٥٥
He commanded his household to pray and give alms, and his Lord was well pleased with him
And he used to command his family to establish prayer, give obligatory charity, and his Lord was pleased (with him).
And he was wont to command his household to the Prayer and the poor-rate, and he was with his Lord an approved one.
He enjoined on his household worship and zakat, and he was obedient to his Lord
He used to command his family to experience salat and purity. In the sight of his Rabb he was in the state of the pleasing self (Nafs al mardhiya).
He used to command his people to do salat and give zakat and he was pleasing to his Lord.
He used to bid his family to [maintain] the prayer and to [pay] the zakat, and was pleasing to his Lord
He used to enjoin on his people the Prayer and the Prescribed Purifying Alms, and he was one favored and pleasing in his Lord’s sight
He enjoined his people to observe prayer and present alms. He was well pleasing to his Lord
He bade his people to pray and to give the alms, and he was pleasing to his Lord
And he used to order his family to mandatory prayer and mandatory charity, and he was pleasing in his Lord's view.
He would invite his folks to worship Me on regular basis and encourage them to be charitable. God is satisfied with him
He would recommend to his people prayer and zakat, and he was most acceptable in the sight of his Lord
And he used to command his family to prayer and purifying charity, and with his Lord he was always rendered pleased.
and he used to bid his people prayers and almsgiving, and was acceptable in the sight of his Lord
He used to command his people to offer prayer and give charity, and was liked by his Lord
And he used to command his family to the prayer and to the self-purification and he was one well pleased with in the eyes of His Lord.
And he commanded his family to observe prayer, and to give alms; and he was acceptable unto his Lord
He used to enjoin on his people prayers and charity, and was most acceptable (sacrifice) in the sight of his Lord
And he ordered his people to pray and to give charity and his Lord was pleased with him
And he enjoined prayer and almsgiving on his people, and was well pleasing to his Lord
And he used to enjoin on his family-members and his people As-Salat and the Zakat. And he was, in the sight of his Nourisher-Sustainer, a man liked and appreciated
He had been commanding his people to formal prayer and the purifying alms and he had been with His Lord one who is well-pleasing.
He encouraged his people in prayer and charity. He was acceptable in the sight of his Lord.
He commanded his people to establish Salah and give Zakah, and was the one with whom his Lord was well pleased
He enjoined his household to observe Prayer and to give Zakah (purifying alms); and his Lord was well pleased with him
And he enjoined on his people prayer and almsgiving, and was one in whom his Lord was well pleased
And he used to enjoin on his people worship (salat) and charity (zakat) and he was one with whom his Fosterer was pleased.
And he used to enjoin his family to pray and to give in charity, and his Lord was well pleased with him
And he used to enjoin on his family Prayer and Zakat (the Alms-due), and (held) the station of mardiyya in the presence of his Lord (i.e., his Lord was well-pleased with him)
And he used to instruct his family with the contact-method and towards betterment, and his Lord was pleased with him
And he used to instruct his family to the contact prayer and purification, and his Lord was pleased with him
And he used to instruct his family with the Connection and purification, and his Lord was pleased with him.
And (he) was ordering/commanding his family/people with the prayers and the charity/purification, and (he) was at his Lord accepted/approved
who used to enjoin upon his people prayer and charity, and found favour in his Sustainer's sight
And he used to command his family to (keep up) the prayer and (to give) Zakat; (The poordues) and he was most satisfied in the Providence of his Lord
He enjoined upon his people worship and almsgiving, and was acceptable in the sight of his Lord
He would order his people to worship God and pay the religious tax. His Lord was pleased with him
He used to enjoin Salah and Zakah upon his family, and was favourite to his Lord
He used to enjoin upon his people the Prayer and Zakāt (i.e. the Prescribed Purifying Alms) and was one in whom his Lord was well pleased.
He obligated ´salat´ and ´zakat´ upon his family. In the eyes of his Lord, he was an adorable person
He used to urge his people to establish prayer and to pay Zakāt, and was one in whom his Lord was well-pleased.
He always enjoined his family and his people the practice of praying to Allah and the religious duty of Zakat, and he was very near and well pleasing to Allah, his Creator
He used to tell his family to pray and to give Zakat, and his Lord liked him.
He used to urge his people to pray and give alms-tax. And his Lord was well pleased with him.
And he instructed his family to pray and give Zakat and was accepted by His Lord.
He enjoined prayer and almsgiving on his people, and his Lord was pleased with him
He used to enjoin his family to observe the Contact Prayers (Salat) and the obligatory charity (Zakat); he was acceptable to his Lord.
He used to order his people to pray and to give the purifying alms and he found favor with His Lord
He used to order his people to pray and to give the purifying alms, and he found favor with His Lord
And he was commanding his family with the prayers and the Zakat, and he was at his Lord, satisfied.
And he used to enjoin on his family prayer and almsgiving, and he was well pleased in the sight of his Lord
He used to enjoin on his people prayer and charity, and his Lord was well pleased with him.
He enjoined upon his people the establishment of the Divine System and of the Just Economic Order. He was highly acceptable in the Sight of his Lord
And he enjoined on his family prayer and almsgiving, and was one in whom his Lord was well pleased
He used to enjoin Prayer and alms-giving on his people, and he was well pleasing to his Lord
He used to bid his people to prayer and almsgiving, and he was pleasing unto his Lord
And he used to bring together his people with prayer and charity, and he was welcome in the Sight of his Lord
He used to command his family to pray and to give charity, and he was pleasing to his Lord.
And he used to enjoin on his people prayer and charity, and he was pleasing to his Lord
And he used to enjoin on his people prayer and zakah and was to his Lord pleasing
And he used to bid his people prayers and almsgiving, and was pleasing in the sight of his Lord.
He used to enjoin on his people Prayer and Charity, and he was most acceptable in the sight of his Lord
He used to enjoin on his people Prayer and Charity, and he was most acceptable in the sight of his Lord
وَٱذۡكُرۡ فِی ٱلۡكِتَـٰبِ إِدۡرِیسَۚ إِنَّهُۥ كَانَ صِدِّیقࣰا نَّبِیࣰّا ٥٦
Mention too, in the Quran, the story of Idris. He was a man of truth, a prophet
And mention in the book (the Qur’an) about Enoch. Surely! He was a truthful prophet.
And mention thou in the book ldris, verily he was a man of truth, a prophet.
Commemorate Enoch in the Book. He was a truthful person and a prophet
And remind of Idrees from the knowledge that came to you... Indeed, he was a man of Truth and a Nabi.
Mention Idris in the Book. He was a true man and a Prophet.
And mention in the Book Idra«s. Indeed he was a truthful one, a prophet
And mention Idris in the Book. He was surely a sincere man of truth, a Prophet
And give an account of Idris (- Enoch) in this Book. He was a very truthful man, a Prophet
And mention in the Book Idris; he was a true man, a Prophet
And mention Idris (Enoch) in the book. Indeed, he was a truthful prophet.
Also mention the name of Idris in Qur’an. He was a righteous Prophet
Also mention in the Book the story of Idris. He was a person of truth, a prophet
And mention in the Scripture Enoch; he was indeed an unwavering believer (and) a prophet.
And mention, in the Book, Idris; verily, he was a confessors prophet,- a prophet
And remember Idrees in the Book; he was indeed very truthful, a Prophet
And mention in the book Idris. He indeed was a sincere believer and a prophet.
And remember Edris in the same book; for he was a just person, and a prophet
And mention, in the Book, Idris (Enoch?); verily, he was a saint and a prophet
And mention in the Book, Idris; he too was of the truth and a Prophet
And commemorate Edris in "the Book;" for he was a man of truth, a Prophet
And discuss Idris through Al-Kitab. He was man of extreme truth, a Prophet
And remember Enoch in the Book. Truly, he had been a just person, a Prophet.
Mention Enoch in the Book. He certainly was a man of truth, a prophet.
Also relate to them the story of Idris in the Book; he was a Truthful man, a Prophet
And recite in the Book the account of Idris. He was a man of truth, a Prophet
And mention Idris in the Book. Surely he was a truthful man, a prophet
And mention in the book (about) Idris, he was a truthful man, a prophet,
And mention Idris in the Book. He was indeed a true Prophet
And mention in the Book the account of Idris. Verily, he was a Prophet possessing the truth
And recall in the Scripture Enoch; he was a man of truth, a prophet
And recall in the Book, Enoch; he was a man of truth, a prophet
And recall in the Book, Enoch; he was a man of truth, a prophet.
And remember/mention in The Book Idris, that he truly was always very truthful, and a prophet
AND CALL to mind, through this divine writ, Idris. Behold, he was a man of truth, a prophet
And mention in the Book Idris; surely he was most sincere, a Prophet
And make mention in the Scripture of Idris. Lo! he was a saint, a prophet
Mention in the Book (the Quran) the story of Idris (Enoch); he was a truthful Prophet
And mention in the Book (the story of) Idris. He was indeed a Siddiq (man of truth), a prophet
Mention ‘Idrīs’ (‘Enoch’) in the Book. He was certainly a man of truth, a ‘Prophet’.
And in the book, mention Idrees. Indeed, he was a truthful person and a prophet
And mention Idrīs- (Enoch)- in the Book. He was certainly a man of truth and a Prophet.
And narrate O Muhammad to the people what is discoursed in the Book -the Quran- relative to Idris, -possibly he was Ozoris or he was not, or he was Enoch or was not and it seems that he was sent before Ibrahim-. He was a man who kept Allah's truth so pure and his words together with his deeds accorded ,he was a Prophet
Mention Idris in the Book; he was a man of truth, and a prophet.
And mention in the Book ˹O Prophet, the story of˺ Enoch. He was surely a man of truth and a prophet.
And mention in the book Idris (Enoch), he was a truthful prophet.
And in the Book tell of Idrīs:¹ he, too, was a saint and a prophet
And mention in the scripture Idris. He was a saint, a prophet.
And mention in the Book, Enoch (Idris) He was a man of truth and a prophet
And mention in the Book, Enoch (Idris). He was a man of truth and a prophet
And mentioned in the Book Enoch (Edris). He was a sincere prophet.
And mention Idris in the Book; verily he was a truthful one, a prophet
And mention in the Book Idrīs, who was a man of truth, a prophet.
And make mention of Idris (Enoch) in the Book. Verily, he was a man of truth, a Prophet
And mention Idris in the Book; surely he was a truthful man, a prophet
And relate the story of Idris as mentioned in the Book. He was a truthful man and a Prophet
And remember Idris in the Book. Verily he was truthful, a prophet
And in the Book (Quran), tell (the story of) Idris, verily, he was a man of truth, (sincerity and) a prophet
And mention in the Scripture, Enoch. He was a man of integrity, a prophet.
And mention in the Scripture Enoch. He was a man of truth, a prophet
And mention in the Book, Idrees. Indeed, he was a man of truth and a prophet
And mention, in the Book, Idris; Indeed, he was truthful, a prophet;
Also mention in the Book the case of Idris: He was a man of truth (and sincerity), (and) a prophet
Also mention in the Book the case of Idris: He was a man of truth (and sincerity), (and) a prophet
وَرَفَعۡنَـٰهُ مَكَانًا عَلِیًّا ٥٧
We raised him to a high position
And We raised him to a high place.
And We exalted him to a position lofty.
And We raised him to an exalted station
We raised him to an exalted station!
We raised him up to a high place.
and We raised him to a station exalted
And We raised him to a high station
And We raised him to an exalted position
We raised him up to a high place
And We raised him to an elevated position.
I have raised him to an honorable rank
And We raised him to a lofty station
And We raised him to a high position.
and we raised him to a lofty place
And We lifted him to a high position. (Living with soul & body in heaven, after his death.
And We raised him to an exalted station.
And we exalted him to a high place
And We raised him to a lofty place
We raised him to a high place
And we uplifted him to a place on high
And We raised him to a position of highness and honour
And We exalted him to a lofty place.
We raised him to a higher plane.
whom We raised to a lofty place
and We exalted him to a lofty position
And We raised him to an elevated state
and We raised him to a high place.
And We raised him high in status
And We raised him to a lofty station
And We raised him to a high place
And We raised him to a high place
And We raised him to a high place.
And We raised him a high and mighty/dignified place/position
whom We exalted onto a lofty station
And We raised him to a most exalted place
And We raised him to high station
We granted him a high position
We raised him to a high place
We raised him to a high station.
We raised him to an exalted status
We raised him to a high station.
We exalted him and ennobled him and graced him with a lofty position
And We raised him to a high rank.
And We elevated him to an honourable status.
And We raised him to a high status.
whom We honoured and exalted
We raised him to an honorable rank.
and We raised him to a high position.
and We raised him to a high position.
And We raised him to a high place.
And We raised him to a lofty station
We raised him to a lofty station.
And We raised him to a high station of honor
And We raised him high in Heaven
And WE exalted him to a lofty station
And We raised him to a sublime station
And We raised him to a high position
We elevated him to an esteemed status.
And We raised him to a high position
And We raised him to a high station
And We raised him to a lofty place.
And We raised him to a lofty station
And We raised him to a lofty station
أُو۟لَـٰۤىِٕكَ ٱلَّذِینَ أَنۡعَمَ ٱللَّهُ عَلَیۡهِم مِّنَ ٱلنَّبِیِّـۧنَ مِن ذُرِّیَّةِ ءَادَمَ وَمِمَّنۡ حَمَلۡنَا مَعَ نُوحࣲ وَمِن ذُرِّیَّةِ إِبۡرَ ٰهِیمَ وَإِسۡرَ ٰۤءِیلَ وَمِمَّنۡ هَدَیۡنَا وَٱجۡتَبَیۡنَاۤۚ إِذَا تُتۡلَىٰ عَلَیۡهِمۡ ءَایَـٰتُ ٱلرَّحۡمَـٰنِ خَ̅رُّ̅و̅ا۟̅ ̅سُ̅جَّ̅دࣰ̅ا̅ وَبُكِیࣰّا ٥٨ ۩
These were the prophets God blessed- from the seed of Adam, of those We carried in the Ark with Noah, from the seed of Abraham and Israel- and those We guided and chose. When the revelations of the Lord of Mercy were recited to them, they fell to their knees and wept
These are they on whom Allah bestowed (Grace) from among the prophets, of the offspring of Adam, of those whom We carried (in ship) with Noah, of the offspring of Abraham and Israel, and from among those whom We guided and chose. When the Verses of the Gracious (Allah) were recited to them, they fell down to prostrate and weep.
These are they whom Allah hath favoured, from among the prophets, of the progeny of Adam and of them whom We bare with Nuh, and of the progeny of Ibrahim and Isra'il, and of those whom We have guided and chosen; whenever the revelations of the Compassionate were rehearsed unto them, they fell down prostrating themselves and weeping.
These are (some of) those who were favoured by God among the prophets of the progeny of Adam, and of those We bore in the ark with Noah, and the offspring of Abraham and Israel, and of those We guided and We chose, for they bowed weeping in adoration when the revelations of Ar-Rahman were recited to them
They are those upon whom Allah bestowed favor from among the Nabis, the descendants of Adam, and of those We carried with Noah (on the boat), and of those We lead to the reality from the descendants of Abraham and Israel (Jacob) and whom We chose (from pre-eternity). When the proofs of the Rahman’s existence are recited to them they prostrate (in state of pure observation and certainty) and cry. (This is a verse of prostration.)
Those are some of the Prophets Allah has blessed, from the descendants of Adam and from those We carried with Nuh, and from the descendants of Ibrahim and Isra´il and from those We guided and chose. When the Signs of the All-Merciful were recited to them they fell on their faces, weeping, in prostration.
They are the ones whom Allah has blessed from among the prophets of Adam’s progeny, and from [the progeny of] those We carried with Noah, and from among the progeny of Abraham and Israel, and from among those We guided and chose. When the signs of the All-beneficent were recited to them, they would fall down weeping in prostration
Those are some of the Prophets – upon whom God bestowed His blessings (of Scripture, Prophethood, good judgment, and wisdom) – from among the descendants of Adam and of those whom We carried (in the Ark) with Noah, and from among the descendants of Abraham and Israel (Jacob), and those whom We guided and chose. When the All-Merciful’s Revelations were recited to them, they would fall down, prostrating and weeping
It is these people on whom Allah did bestow His blessings. They were all Prophets. They were of the posterity of Adam and of those whom We carried (in the Ark) with Noah. Some of them were of the posterity of Abraham and Israel, and of those whom We guided and chose. They would fall prostrating (glorifying God) and weeping when the Messages of the Most Gracious (Lord) were recited to them. [Prostration]
These are they whom God has blessed among the Prophets of the seed of Adam, and of those We bore with Noah, and of the seed of Abraham and Israel, and of those We guided and chose. When the signs of the All-merciful were recited to them, they fell down prostrate, weeping
They are those whom God favored upon them among the prophets from descendants of Adam and from those whom We carried with Noah (in the Ark) and from descendants of Abraham and Israel (Jacob), and from those whom We guided and We chose. When signs of the beneficent were read to them, they fell down prostrating (being humble) and crying.
The above mentioned are (some of the) blessed Prophets of God originated from Adam whom I carried their grand parents in the Noah’s Arc. They are the descendants of Abraham and Israel. They were from among those whom I guided and chose. When the Revelations of the Most Gracious were recited to them, they would become emotional and fall prostrate while weeping
Those were some of the prophets on whom God bestowed His grace, from the posterity of Adam, and of those who We carried with Noah, and from the posterity of Abraham and Israel, from those whom We guided and chose. Whenever the signs of God, the Merciful Benefactor, were rehearsed to them, they would fall down in adoration and in tears
Those are the ones whom Allah blessed of the prophets from the offspring of Adam, and from those We carried with Noah, and from the offspring of Abraham and Israel, and from those We guided and selected. Whenever the signs of the All-Merciful were recited to them, they would fall down prostrating and weeping.
These are those to whom God has been gracious, of the prophets of the seed of Adam, and of those whom we bore with Noah, and of the seed of Abraham and Israel, and of those we guided and elected; when the signs of the Merciful are read to them, they fall down adoring and weeping
It is these upon whom Allah has bestowed favour among the Prophets, from the descendants of Adam; and from those whom We boarded along with Nooh; and from the descendants of Ibrahim and Israel; and from those whom We guided and chose; when the verses of the Most Gracious were recited to them, they fell down, prostrating and weeping. (* Command of Prostration # 5.
Those are the ones Allah bestowed His blessing on them from among the prophets from the descendants of Adam and from those We carried [in the ark] with Noah and from the descents of Abraham and of Israel and from those We guided and We chose. Whenever the signs of Ar-Rahman [The All-merciful] are related unto them they fall prostrate and weeping.
These are they unto whom God hath been bounteous, of the prophets of the posterity of Adam, and of those whom We carried in the ark with Noah; and of the posterity of Abraham, and of Israel, and of those whom We have directed and chosen. When the signs of the Merciful were read unto them, they fell down, worshipping, and wept
These are those to whom Allah has been gracious, of the prophets of the seed of Adam, and of those whom We carried with Noah, and of the seed of Abraham and Israel, and of those We guided and elected. When the revelations of the Beneficent were recited u
These are whom Allah has blessed among the Prophets from among the seed of Adam and of those whom We bore with Noah; the descendants ofAbraham, of Israel, and of those whom We have guided and chose. For when the verses of the Merciful were recited to them, they fell down prostrate, weeping
These are they among the prophets of the posterity of Adam, and among those whom we bare with Noah, and among the posterity of Abraham and Israel, and among those whom we have guided and chosen, to whom God hath shewed favour. When the signs of the God of Mercy were rehearsed to them, they bowed them down worshipping and weeping
These people (had been) those unto whom Allah bestowed His Grace and Reward from among the Prophets — of the offspring of Adam and those whom We made embark (in the Ark) alongwith Nuh, and of the offspring of Ibrahim and Israiel — and from among those whom We guided and selected. When the Verses of Ar-Rahman were recited unto them, they adopted an attitude of obedience and with tears flowing out (of their eyes)
Those are those to whom God was gracious from among the Prophets of the offspring of Adam and whomever We carried with Noah and of the offspring of Abraham and Israel, Jacob, from among whomever We guided and elected. When are recounted to them the signs of the Merciful they fell down, crying, ones who prostrate themselves.‡
They were among the prophets on whom Allah bestowed his grace. [They were] from the posterity of Adam and of those We preserved with Noah. [They were] of the posterity of Abraham and Israel. We guided and chose all those. Whenever the signs of the Most Gracious were recited to them, they would fall prostrating and weeping.
These are some of the Prophets on whom Allah bestowed His favors from among the descendants of Adam and of those whom We carried in the Ark with Noah, and of the descendants of Abraham and Israel, and of those whom We guided and chose. Whenever the Revelations of the Compassionate (Allah) were recited to them, they fell to prostrate and weep
These are the Prophets upon whom Allah bestowed His favour from the seed of Adam, and from the seed of those whom We carried (in the Ark) with Noah, and from the seed of Abraham and Israel. They were those whom We guided and chose (for an exalted position). They were such that when the words of the Most Compassionate Lord were recited to them, they fell down in prostration, weeping
These are they on whom Allah bestowed favours, from among the prophets, of the seed of Adam, and of those whom We carried with Noah, and of the seed of Abraham and Israel, and of those whom We guided and chose. When the messages of the Beneficent were recited to them, they fell down in submission, weeping
Those are the persons on whom Allah bestowed (His) favour, from among the prophets from the descendants of Adam and from among those whom We carried with Nuh (in the ship) and from among the descendants of Ibrahim and Israel and from among those whom We guided and chose, when the communications of the Beneficent (Allah) were read to them they fell down prostrating and weeping.
Those were men on whom Allah bestowed favours. Those were from among the Prophets of the seed of Adam, and of those whom We carried in the Ark with Noah, and of the seed of Abraham and Israel, and of those whom We guided and chose. Whenever Verses/signs of the Gracious Allah were recited to them, they would fall down prostrating and weeping
These are the people on whom Allah bestowed favour from amongst the Prophets of the seed of Adam, and of those (believers) whom We (saved from Deluge and) carried with Nuh (Noah) in the Ark, and of the posterity of Ibrahim (Abraham) and Isra’il (Israel i.e., Ya‘qub [Jacob]) and of those (chosen ones) whom We guided and exalted. When the Verses of the Most Kind (Lord) are recited to them, they fall down prostrating themselves in (profuse) tears
Those are the ones whom God has blessed from amongst the prophets from the progeny of Adam, and those We carried with Noah, and from the progeny of Abraham and Israel, and from whom We have guided and chosen. When the revelations of the Almighty are recited to them, they fall down prostrating, and in tears
Those are the ones whom God has blessed from among the prophets from the progeny of Adam, and those We carried with Noah, and from the progeny of Abraham and Israel, and from whom We have guided and chosen. When the revelations of the Almighty are recited to them, they fall down prostrating, and in tears.
Those are the ones whom God has graced from the prophets from the progeny of Adam, and those We carried with Noah, and from the progeny of Abraham and Israel, and from whom We have guided and chosen. When the revelations of the Almighty are recited to them, they fall down prostrating, and in tears.
Those are those who God blessed/praised on them from the prophets from Adam's descendants; and from who We carried with Noah, , and from Abraham's and Ishmael's descendants, and from who We guided and We chose/purified, if the merciful's verses/evidences are read/recited on them they fell down prostrating and weeping
THESE WERE some of the prophets upon whom God bestowed His blessings - [prophets] of the seed of Adam and of those whom We caused to be borne [in the ark] with Noah, and of the seed of Abraham and Israel and [all of them were] among those whom We had guided and elected; [and] whenever the messages of the Most Gracious were conveyed unto them, they would fall down [before Him], prostrating themselves and weeping
Those are they whom Allah has favored among the Prophets of the offspring of Adam, (Adam) and of the ones We carried with Nuh, (Noah) and of the offspring of Ibrahim (Abraham) and Israel) and of the ones We guided and selected. When the ayat (Verses or signs) of The All-Merciful were recited to them, they collapsed constantly prostrating and weeping. A prostration is to be performed her
These are they unto whom Allah showed favour from among the prophets, of the seed of Adam and of those whom We carried (in the ship) with Noah, and of the seed of Abraham and Israel, and from among those whom We guided and chose. When the revelations of the Beneficent were recited unto them, they fell down, adoring and weeping
These were the Prophets from the offspring of Adam, from those who embarked with Noah and from the offspring of Abraham and Israel. God guided them and chose them for His favor. Whenever they would hear the revelations of the Beneficent God they would bow down in prostration with tears
Those are the people whom Allah has blessed with bounties, the prophets from the progeny of ‘Adam, and of those whom We caused to board (the Ark) along with NuH, and from the progeny of Ibrahim and Isra‘il (Jacob), and from those whom We guided and selected. When the verses of The RaHman (The All-Merciful) were recited before them, they used to fall down in Sajdah (prostration), while they were weeping
Those were the ones upon whom Allâh bestowed His Blessings, from among the ‘Prophets’, from among the descendants of ‘Adam’ and of those whom We carried (in the Ark) with ‘Noah’ , of the descendants of ‘Abraham’ and ‘Israel’, and from among those whom We guided and chose. When the (Holy) ‘Verses’ of the Most Beneficent (Allâh) were recited unto them, they would fall down, prostrating and weeping.
These are the ones Allah showered His blessings upon. These prophets were the descendants of Adam, and the descendants of those We boarded on the boat with Nooh. They were the descendants of Ibraheem and Ismail. Those were the ones We picked for Our guidance! Such were they that when Our verses were recited to them, they fell prostrate on the ground, tears welling up in their eyes
Those were the ones upon whom Allâh bestowed His Blessings, from among the Prophets of the seed of Adam and of those whom We carried (in the Ark) with Noah, of the seed of Abraham and Israel, and of those whom We chose and enlightened their path to the Knowledge of truth. When the (Holy) Verses of the True Merciful (God) were recited to them, they fell down prostrating and weeping.
These aforementioned were among the prophets on whom Allah conferred His blessings and in whom all His grace abounded. They were the posterity of Adam and of those whom We carried with N?h (Noah) in the Ark and of the posterity of Ibrahim and Ismail and of the posterity of those whom We guided into all truth and chose to promote the divine knowledge. When Allah's revelations were recited to them they fell prostrate in adoration and were moved with reverential awe which prompted weeping and they wept out their eyes and their hearts
Allah favoured these wonderful men; the prophets from the children of Adam, and they came from those We carried with Nuh, and they were from the children of Ibrahim and Yaqub. We guided and selected them. When the verses of the Kind Lord were recited to them, they fell in prostration tearfully
Those were ˹some of˺ the prophets who Allah has blessed from among the descendants of Adam, and of those We carried with Noah ˹in the Ark˺, and of the descendants of Abraham and Israel, and of those We ˹rightly˺ guided and chose. Whenever the revelations of the Most Compassionate were recited to them, they fell down, prostrating and weeping.
Those are the ones Allah has favoured of the prophets and the descendants of Adam and of those whom We carried with Nuh (Noah) and of the descendants of Ibrahim (Abraham) and Isra´il (Israel) and of those whom We guided and chose; when the signs of the Merciful were recited to them, they fell prostrate in tears.
Those are the men to whom God was gracious: the prophets from among the descendants of Adam and of those whom We carried in the ark with Noah; the descendants of Abraham, of Israel, and of those whom We have guided and chosen. For when the revelations of the Merciful were recited to them they fell down on their knees in tears and adoration
These are some of the prophets whom GOD blessed. They were chosen from among the descendants of Adam, and the descendants of those whom we carried with Noah, and the descendants of Abraham and Israel, and from among those whom we guided and selected. When the revelations of the Most Gracious are recited to them, they fall prostrate, weeping.
These are some of the prophets whom God has blessed- from among the descendants of Adam, and those We carried with Noah, and the descendants of Abraham and Israel, and those whom We guided and chose. When the verses of the Merciful were recited to them, they fell down prostrating and weeping.
These are some of the prophets whom God has blessed- from among the descendants of Adam, and those We carried with Noah, and the descendants of Abraham and Israel, and those whom We guided and chose. When the verses of the Merciful to all were recited to them, they fell prostrating and weeping.
Those were the ones upon whom Allah graced over them among the prophets, among Adam’s offspring and among whoever We carried with Noah, and among Abraham’s offspring and Israel, and among whoever We guided and elected. If Al-Rahman’s verses (The Most Gracious) were recited upon them, they fell down prostrating and weeping. ۩
Those were some of the prophets on whom Allah showed favour of the seed of Adam, and of those We carried (in the Ark) with Noah, and of the seed of Abraham and Israel, and of those We guided and chose. When the revelations of the Beneficent (Allah) were recited unto them, they fell down prostrating and weeping
These were some of the prophets upon whom God bestowed His blessings — of the seed of Adam, and of those whom We carried in the ark with Noah, and of the seed of Abraham and Israel, and of those whom We had guided and chosen. When the revelations of [God] the Most Merciful were recited to them they fell down prostrating themselves [before Him] and weeping.
These are some of the Prophets whom Allah Blessed. They all were from the descendants of Adam, the early humans. The descendants of those whom We carried with Noah on the Ark, and the descendants of Abraham and Jacob, the Israel. We guided them and selected them (so that they could guide people). Whenever the Messages of the Most Gracious were conveyed to them, they would fall down prostrate in tears. (In total submission they put their hearts into their mission)
These are they on whom Allah bestowed favors, from among the prophets of the seed of Adam, and of those whom We carried with Nuh, and of the seed of Ibrahim and Israel, and of those whom We guided and chose; when the communications of the Beneficent Allah were recited to them, they fell down making obeisance and weeping
These are the people upon whom ALLAH bestowed HIS blessings from among the Prophets of the posterity of Adam, and of the posterity of those whom WE carried in the Ark with Noah, and of the posterity of Abraham and Israel; and they are of those whom WE guided and chose. When the Signs of the Gracious God were recited unto them, they fell down, prostrating themselves before ALLAH and weeping
They are those whom God has blessed among the prophets of the progeny of Adam, and of those whom We carried with Noah, and of the progeny of Abraham and Israel, and of those whom We guided and chose. When the signs of the Compassionate were recited unto them, they would fall down, prostrate and weeping
Those were some of the prophets on whom Allah blessed His Grace— From the followers of Adam and from those whom We took (in the Ark) with Nuh (Noah), and from the followers of Ibrahim (Abraham) and Israel (Yaqoub or Jacob)— From those whom We guided and chose. When the Signs of (Allah) Most Gracious (Rahman) were told to them, they would fall down face down in prostration (love and worship) and in tears
These are some of the prophets whom God blessed, from the descendants of Adam, and those We carried with Noah, and from the offspring of Abraham and Israel, and from those We guided and selected. When the verses of the Most Gracious were recited to them, they collapsed bowing and crying.
These are some of the prophets God has blessed, from the descendants of Adam, and from those We carried with Noah, and from the descendants of Abraham and Israel, and from those We guided and selected. Whenever the revelations of the Most Gracious are recited to them, they would fall down, prostrating and weeping
Those were the ones upon whom Allah bestowed favor from among the prophets of the descendants of Adam and of those We carried [in the ship] with Noah, and of the descendants of Abraham and Israel, and of those whom We guided and chose. When the verses of the Most Merciful were recited to them, they fell in prostration and weeping
Those are the ones whom God has favoured among the prophets of the offspring of Adam, and of those whom We bore with Noah, and of the offspring of Abraham and Israel, and of who We guided and We chose; when the signs of the Merciful are read to them, they fall down prostrating and weeping.
Those were some of the prophets on whom God did bestow His Grace,- of the posterity of Adam, and of those who We carried (in the Ark) with Noah, and of the posterity of Abraham and Israel of those whom We guided and chose. Whenever the Signs o f (God) Most Gracious were rehearsed to them, they would fall down in prostrate adoration and in tears
Those were some of the prophets on whom Allah did bestow His Grace,- of the posterity of Adam, and of those who We carried (in the Ark) with Noah, and of the posterity of Abraham and Israel of those whom We guided and chose. Whenever the Signs of (Allah) Most Gracious were rehearsed to them, they would fall down in prostrate adoration and in tears
۞ فَخَلَفَ مِنۢ بَعۡدِهِمۡ خَلۡفٌ أَضَاعُوا۟ ٱلصَّلَوٰةَ وَٱتَّبَعُوا۟ ٱلشَّهَوَ ٰتِۖ فَسَوۡفَ یَلۡقَوۡنَ غَیًّا ٥٩
but there came after them generations who neglected prayer and were driven by their own desires. These will come face to face with their evil
But the generations who succeeded them gave up the prayer and followed their lusts. So they will soon meet transgression.
Then there succeeded to them a posterity who neglected the prayers and followed lusts; so presently they shall meet with perdition.
But they are succeeded by a generation who neglect their devotional obligations and follow only earthly pleasures; but they will reach the wrong road and meet destruction
But there came after them descendants who neglected prayer (introspective turning to one’s essence) and followed their desires (the impulses driven by the idea of being the body and baseless ambitions)... They will soon find themselves in the pit of Gayya (the pit of hell from which they will not be able to escape).
An evil generation succeeded them who neglected the salat and followed their appetites. They will plunge into the Valley of Evil —
But they were succeeded by an evil posterity who neglected the prayer, and followed [their base] appetites. So they will soon encounter [the reward of] perversity
Then, there succeeded them generations who neglected and wasted the Prayer and followed (their) lusts, (abandoning the service of God’s cause). They will meet perdition (as their just deserts)
But after them evil descendants came, who neglected prayer and pursued (their) evil passions. They are doomed to meet perdition
Then there succeeded after them a succession who wasted the prayer, and followed lusts; so they shall encounter erro
Then successors followed after them who neglected (or abandoned) mandatory prayer and followed their desires, so they will face (the result of their) error,
Then there came after them generations who forgot to worship the Lord on regular basis, and pursued their lusts instead. They will soon suffer the consequences
But after them followed a generation who neglected prayers and followed their lusts, soon will they face destruction
Then they were succeeded by generations who wasted the prayers and followed desires, and thus they will encounter (the sequel of their) delusion—
And successors succeeded them, who lost sight of prayer and followed lusts, but they shall at length find themselves going wrong
And after them came the unworthy successors who squandered prayer and pursued their own desires, so they will soon encounter the forest of Gai in hell
So after them came the evil successors who neglected the prayer and they pursued their vain desires. They in turn will meet the pit of Ghayyi.
But a succeeding generation have come after them, who neglect prayer, and follow their lusts; and they shall surely fall into evil
But there succeeded after them a later generation who have ruined worship and have followed lusts (prejudices, fantasies, greed, self-interest, superstition), but they shall at length face deception (or failure, destruction)
But the generation that succeeded them wasted their prayers and followed their desires, so they shall encounter erro
But others have come in their place after them: they have made an end of prayer, and have gone after their own lusts; and in the end they shall meet with evil:
Then, appeared after them a posterity who gave up As-Salat and followed (their) vain desires. So, soon they will meet destruction
Then, after them succeeded a succession who wasted the formal prayer and followed their lusts. So they will meet error,
After them, however, there followed a posterity who missed prayers and followed lustful desires. Soon, then, they will face destruction.
But the generations who succeeded them abandoned the Salah and started following their lusts; so they will soon face the consequences of their deviation
They were succeeded by a people who neglected the Prayers and pursued their lusts. They shall presently meet with their doom
But there came after them an evil generation, who wasted prayers and followed lusts, so they will meet perdition
But the successors who succeeded after them wasted their worship (salat) and followed lusty desires, so they will meet (the punishment for their) error,
But then generations that followed them became negligent of prayers and followed sensual desires. And they shall encounter disaste
Then followed their pathetic successors who gave up Prayers and followed the lusts (of their ill-commanding selves). So they will soon face punishment in the Hereafter (in the Ghayi valley of Hell)
Then generations came after them who lost the contact-method, and followed desires. They will find their consequences
Then, generations came after them who lost the contact prayer, and followed desires. They will find their consequences
Then, generations came after them who lost the Connection, and followed desires. They will find their consequences.
So succeeded/followed from after them a succession , they lost/wasted/destroyed the prayers, and they followed the lusts/desires/cravings, so they will/shall meet/find misguidance/failure
Yet they were succeeded by generations [of people] who lost all [thought of] prayer and followed [but] their own lusts; and these will, in time, meet with utter disillusion
Then there succeeded even after them a succession who wasted the prayer and closely followed lusts; so they will eventually meet misguidance
Now there hath succeeded them a later generation whom have ruined worship and have followed lusts. But they will meet deception
They were succeeded by a generation who neglected their prayers and followed their worldly desires. They will certainly be lost
Then came after them the successors who neglected Salah and followed (their selfish) desires. So they will soon face (the outcome of their) deviation
Then, there succeeded them generations who neglected and wasted prayer and pursued (hurtful lusts); so they will face perdition,
They were succeeded by ignorant ones, those who squandered their "salat´ and followed their whims and the pleasures of the flesh. Their just deserts shall soon catch up with them
But there succeeded after them a posterity who failed to care of prayer properly, and pursued wordily lusts: so they are doomed to face perdition,
(Pitifully) they were followed by generations who neglected the act of worship, and lusted after the worthless, and in vanity they wasted their days. But as there came the day to those of old, the day will come to those of today and shall come to those-to-come when they shall taste the evil consequence here, and worse shall it be Hereafter
After them came generations who neglected the prayer and followed their lusts. Soon they will face the consequences of their evil.
But they were succeeded by generations who neglected prayer and followed their lusts and so will soon face the evil consequences.
And after them came a succession (of people) who neglected prayer and followed desires, and they will soon meet their downfall.
But the generations who succeeded them neglected their prayers and succumbed to their desires. These shall assuredly be lost
After them, He substituted generations who lost the Contact Prayers (Salat), and pursued their lusts. They will suffer the consequences.
But they were succeeded by generations who neglected prayer and pursued their own desires so they will meet with utter disillusionment -
But they were succeeded by generations who neglected prayer and pursued their desires so they will meet with utter disillusionment -
So, they were succeeded by successors after them who wasted the prayers and followed the desires. So, they will meet an error end (Ghaya).
Then there succeeded them a later generation who ruined prayers and followed lusts. Soon, then, they shall meet perdition
They were succeeded by generations who neglected their prayers and followed only their lusts; and these will, in time, meet with utter disillusion.
But after them came generations who abandoned the Divine System and followed after lusts. And, these will, in time, meet utter disillusion
But there came after them an evil generation, who neglected prayers and followed and sensual desires, so they win meet perdition
Then there came after them an evil generation who neglected Prayer, and followed their evil desires. So they will meet destruction
Then they were succeeded by a generation who neglected prayer and followed base desires. So they shall meet [the reward of] error
But after them there came descendents who missed prayers and went after (their) desires soon, then, will they come to (their) destruction—
Yet there succeeded them successors who neglected the prayers and pursued their desires. They will face devastation.
But they were succeeded by generations who lost the prayers and followed their appetites. They will meet perdition
But there came after them successors who neglected prayer and pursued desires; so they are going to meet evil
Then successors succeeded after them; they left the prayer and they followed lusts, so soon they will meet error,
But after them there followed a posterity who missed prayers and followed after lusts soon, then, will they face Destruction,
But after them there followed a posterity who missed prayers and followed after lusts soon, then, will they face Destruction,
إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ صَـٰلِحࣰا فَأُو۟لَـٰۤىِٕكَ یَدۡخُلُونَ ٱلۡجَنَّةَ وَلَا یُظۡلَمُونَ شَیۡءࣰا ٦٠
but those who repent, who believe, who do righteous deeds, will enter Paradise. They will not be wronged in the least
Except those who repent, believe, and do righteous deeds. Such will enter the Paradise and they will not be wronged in anything.
Excepting those who may repent and believe and work righteously; these shall enter the Garden and shall not be wronged at all
Except those who repent and come to believe and do the right. These will enter Paradise and will not be wronged the leas
Except those who repent, believe and fulfill the requirements of their faith... They will enter Paradise and will not be subject to injustice in any way.
except for those who make tawba and have iman and act rightly. They will enter the Garden and they will not be wronged in any way:
barring those who repent, believe, and act righteously. Such will enter paradise, and they will not be wronged in the least
Except those who repent and come to belief and do good, righteous deeds. Such will enter Paradise and will not be wronged in anything
Different, however, will be the case of those who turn (to God in repentance) and believe and do righteous deeds. It is these to whom no injustice shall be done in the least (and will get their due rewards). They shall enter Paradise
save him who repents, and believes, and does a righteous deed; those -- they shall enter Paradise, and they shall not be wronged anything
except anyone who repents, and believes and does good, then they enter the garden and will not be wronged a bit.
The exceptions are those who repent, choose to believe, and change their style of life to the righteousness. They will not be subjected to the least injustice and will be welcomed to Paradise
Except for those who repent and believe, and work righteousness, for these will enter the garden and they will not be wronged in the least
except for whoever repented and believed and acted righteously, for those shall enter the Garden and shall not be dealt with unjustly in any way—
except such as repent and believe and act aright; for these shall enter Paradise, and shall not be wronged at all,
Except those who repented and accepted faith and did good deeds - so these will enter heaven, and they will not be deprived * in the least. (* Of their due reward.
Except one who repents and believes and act righteous deeds. Truly they will enter the garden and they will not be cheated a thing.
Except him who repenteth, and believeth, and doth that which is right; these shall enter paradise, and they shall not in the least be wronged
Save such as repent and believe and act right; for these shall enter the Garden and shall not be wronged in aught
except he who repents and believes and does good works; those shall be admitted to Paradise and shall not be wronged in any way
Save those who turn and believe and do that which is right, these shall enter the Garden, and in nought shall they be wronged
except that who repented, and accepted Faith and performed righteous deed. So such people shall enter the Paradise and they will not be wronged in aught
but the ones who repented and believed and did as ones in accord with morality. For those will enter the Garden and they will not be wronged at all,
The exceptions are those who repent and believe, and perform deeds of righteousness. They will enter Paradise, and they will not be slighted in the least.
However, those who repent, become believers and do good deeds, will be admitted to Paradise and will not be wronged in the least
except those who repent and believe and act righteously. Such shall enter Paradise and shall not be wronged at all
Except those who repent and believe and do good -- such will enter the Garden, and they will not be wronged in aught
except him who repents and believes and does righteous work, so those will enter the garden and they will not be dealt with unjustly in anything,
Except such as repent and believe and do good deeds. These shall enter the Garden, and no injustice shall be done to them
Except the one who repents and believes and persists in righteous works; they will enter Paradise and will not be wronged in the least
Except for whoever repents and believes and does good work; they will be admitted to Paradise, and they will not be wronged in the least
Except for whoever repents and believes and does good works; they will be admitted to the Paradise, and they will not be wronged in the least.
Except for whoever repents and believes and does good works; they will be admitted to Paradise, and they will not be wronged in the least.
Except who repented and believed and made/did correct/righteous deeds, so those, they enter the Paradise, and they are not being caused injustice to/oppressed a thing
Excepted, however, shall be those who repent and attain to faith and do righteous deeds: for it is they who will enter paradise and will not be wronged in any way
Except him who repents and believes and does righteousness; so those will enter the Garden and they will not be done injustice in anything
Save him who shall repent and believe and do right. Such will enter the Garden, and they will not be wronged in aught
but those among them who repent and become righteously striving believers will be admitted to the gardens without experiencing any injustice
except those who repent and believe and do good deeds, and therefore they will enter the Paradise and will not be wronged at all
Except those who repent, accept Allâh into their life and do righteous good deeds (in this worldly life). Such will enter ‘Al- Jannah’, and they will not be wronged in aught.
Except those who repent, believe, and perform good deeds. They will enter paradise. They will not be dealt with unfairly
Except he who repents, lives by Faith and strives to do righteous acts, such will enter Al- Jannah, and they won’t be wronged in aught.
But excluded are those who in lowliest plight repentant stood and were wise enough to acknowledge Allah, their Creator, and their hearts reflected the image of religious and spiritual virtues and their deeds wisdom and piety. These and such persons shall with great cordiality receive the welcome in Paradise, and never shall they be wronged in one way or another
Except those who repent, believe and do righteous deeds – they shall enter Paradise, and they will not be wronged in the slightest.
As for those who repent, believe, and do good, it is they who will be admitted into Paradise, never being denied any reward.
Except he who repents and believes and does good, for those will enter the garden and will not be wronged at all.
But those that repent and embrace the Faith and do what is right shall enter Paradise and shall in no way be wronged
Only those who repent, believe, and lead a righteous life will enter Paradise, without the least injustice.
except for those who repent, believe and do righteous deeds; they will enter Paradise and will not be wronged in any way.
except for those who repent, believe, and do righteous deeds; they will enter Paradise and will not be wronged in any way.
Except whoever repented, and believed, and worked righteous. So, those are entering The Paradise, and not being oppressed anything.
Except him who repents, and believes, and does a righteous deed, then these shall enter Paradise, and they shall not be dealt with unjustly in any way
Excepted, however, shall be those who repent, believe and do righteous deeds. These will enter the Garden and will not be wronged in any way:
Except those who repent by returning to the right track, truly believe and take corrective action. Such will enter the Garden and will not be wronged in the least
Except such as repent and believe and do good, these shall enter the garden, and they shall not be dealt with unjustly in any way
Except those who repent and believe and do good deeds. These will enter Heaven and they will not be wronged in the least
save for those who repent and believe and work righteousness. It is they who shall enter the Garden, and they shall not be wronged in the least
Except those who repent and believe, and work righteousness: For these will enter the Garden and will not be wronged in the least—
Except for those who repent, believe, and act righteously, these will enter Paradise, and they won’t be wronged in the slightest.
Except for those who repent, and believe, and act righteously. These will enter Paradise, and will not be wronged in the least
Except those who repent, believe and do righteousness; for those will enter Paradise and will not be wronged at all
Except him who repented and believed and did good works; then those shall enter the Garden, and they shall not be wronged a thing,
Except those who repent and believe, and work righteousness: for these will enter the Garden and will not be wronged in the least,
Except those who repent and believe, and work righteousness: for these will enter the Garden and will not be wronged in the least,
جَنَّـٰتِ عَدۡنٍ ٱلَّتِی وَعَدَ ٱلرَّحۡمَـٰنُ عِبَادَهُۥ بِٱلۡغَیۡبِۚ إِنَّهُۥ كَانَ وَعۡدُهُۥ مَأۡتِیࣰّا ٦١
they will enter the Gardens of Lasting Bliss, promised by the Lord of Mercy to His servants- it is not yet seen but truly His promise will be fulfilled
(They will enter) gardens of Eden which the Gracious (Allah) has promised to His servants in the unseen. Surely! His Promise shall be fulfilled.
Gardens Everlasting, which the Compassionate hath promised unto his bondmen, unseen; verily His premise is ever to be fulfilled.
In the gardens of Eden promised by Ar-Rahman to His creatures in the unknown (future). Verily His promise will come to pass
Rahman has promised His servants from the unknown Paradises of Eden (reflection of attributes)... Indeed, His promise has been fulfilled.
Gardens of Eden which the All-Merciful has promised to His slaves in the Unseen. His promise is always kept.
Gardens of Eden promised by the All-beneficent to His servants, [while they were still] unseen. Indeed His promise is bound to come to pass
Gardens of perpetual bliss which the All-Merciful has promised to His servants while unseen (beyond the perception and knowledge of the servants). His promise is ever sure of fulfillment
Gardens of Eternity which the Most Gracious (God) has promised to his servants while (these Gardens are) yet hidden (from the sight). His promise is sure to come to pass
Gardens of Eden that the All-merciful promised His servants in the Unseen; His promise is ever performed
Eternal gardens which the beneficent has promised His servants as the unseen. Indeed, His promise is coming.
The (unseen) gardens of Eden (which the Most Gracious has promised) belongs to His worshippers. Certainly, the Lord’s promise must be fulfilled
Gardens of eternity, those that God, the Merciful Benefactor, has promised to His servants, though unseen, His promise must come to pass
the Gardens of Eden which have been promised by the All-Merciful to His servants in the hidden realm; indeed, His promise has ever been coming true.
gardens of Eden, which the Merciful has promised to His servants in the unseen; verily, His promise ever comes to pass
Everlasting Gardens of Eden, which the Most Gracious has promised to His bondmen in the unseen; indeed His promise will come
The gardens of everlasting felicity which Ar-Rahman [The All-merciful] has promised to His servants from the unseen. So truly His promise is going to be fulfilled.
Gardens of perpetual abode shall be their reward, which the Merciful hath promised unto his servants, as an object of faith; for his promise will surely come to be fulfilled
Gardens of Eden, which the Beneficent has promised to His servants in the Unseen; verily, His promise ever comes to pass
(They shall enter the) Gardens of Eden, which the Merciful has promised His worshipers in the Unseen. Indeed, His promise shall come
The Garden of Eden, which the God of Mercy hath promised to his servants, though yet unseen: for his promise shall come to pass
Gardens, everlasting that which Ar-Rahman has promised His Ibad in the Unseen (world): Verily, His Promise must be brought face to face
Gardens of Eden which The Merciful promised His servants in the unseen. Truly, He, His promise had been that which is kept.
There are gardens of Eden that the Most Gracious has promised to His servants, in the unseen. Truly, His promise will come to pass.
They will be granted the Gardens of Eden which the Merciful has promised to His servants, even though they have not seen them, and His promise shall be fulfilled
Theirs shall be everlasting Gardens which the Most Compassionate Lord has promised His servants in a realm which is beyond the ken of perception. Surely His promise shall he fulfilled
Gardens of perpetuity which the Beneficent has promised to His servants in the Unseen. Surely His promise ever comes to pass
gardens of everlasting bliss which the Beneficent (Allah) has promised to His servants in the unseen, His promise will certainly come to pass.
Gardens of perpetuity which the Gracious Allah has promised to those who worship Him even when they do not see Him. His promise shall indeed come to pass
(They will dwell) in such evergreen gardens which the Most Kind (Lord) has promised to His servants in the unseen. Certainly, His promise is about to come true
The gardens of Eden, which the Almighty had promised His servants in the unseen. His promise must come to pass
Gardens of delight; that the Almighty had promised His servants in the unseen. His promise must come to pass
Gardens of delight; that the Almighty had promised His servants in the unseen. His promise must come to pass.
Treed gardens/paradises (as) eternal residence which the merciful promises His worshippers/slaves with the unseen/hidden , that He truly, His promise was/is coming (E)
[theirs will be the] gardens of perpetual bliss which the Most Gracious has promised unto His servants, in a realm which is beyond the reach of human perception: [and,] verily, His promise is ever sure of fulfilment
Gardens of Adn (Eden) that The All-Merciful promised His bondmen in the Unseen; sure it is that His promise is forthcoming
Gardens of Eden, which the Beneficent hath promised to His slaves in the unseen. Lo! His promise is ever sure of fulfilment
They will be admitted to the garden of Eden which is the unseen promise of the Beneficent God to His servants. The promise of God will certainly come true
(They will enter) the Gardens of eternity, promised by the All-Merciful (Allah) to His servants, in the unseen world. They will surely reach (the places of) His promise
(They will be admitted) into ‘Gardens of Eden’, which the Most Beneficent (Allâh) has promised to His servants in the unseen. His promise is ever sure of fulfillment.
Rehman has promised this paradise to His servants for eternity, in exchange for their belief in the unseen. Surely His promise will be fulfilled
(They will be admitted) into Gardens of Eden, which the True Merciful (God) has promised to His servants in the unseen: for His promise is ever sure of fulfillment.
Paradise which is pictured in the Garden of Eden AL-Rahman has promised to His devoted servants who apprehend it mentally even though hitherto unseen. Indeed, His promise is truth personified and shall come to pass
The Kind Lord’s Promise to his servants are Gardens of Eternity, the unseen. His Promise will certainly be fulfilled.
˹They will be in˺ the Gardens of Eternity, promised in trust by the Most Compassionate to His servants. Surely His promise will be fulfilled.
The gardens of Eden which the Merciful has promised to those who serve Him without seeing Him, for His promise will come to pass.
the Gardens of Eden, which the Merciful has promised on trust to His servants; His promise shall surely be fulfilled
The gardens of Eden await them, as promised by the Most Gracious for those who worship Him, even in privacy. Certainly, His promise must come to pass.
[They will be in] the Gardens of Eden which the Merciful has promised His worshipers in a realm which is beyond the reach of human perception. His promise will be fulfilled.
[They will be in] the Gardens of Eden which the Merciful o all has promised His worshipers in a realm which is beyond the reach of human perception. His promise will be fulfilled.
Eden Paradise which Al-Rahman (The Widely merciful) promised for His slaves with the Unseen. Surely His promise will be coming.
Gardens of Eternity that the Beneficent (Allah) has promised to His servants in the Unseen; verily His promise shall come to pass
the gardens of Eden which [God] the Most Merciful has promised to His servants, in the realm that lies beyond the reach of human perception. Indeed, His promise is certain of fulfilment.
The Gardens of Eternal Bliss (Eden) that the Beneficent has promised to His servants in the realm of the Unseen. Verily, His Promise must always come to pass
The gardens of perpetuity which the Beneficent Allah has promised to His servants while unseen; surely His promise shall come to pass
Gardens of Eternity, which the Gracious God has promised to HIS servants while they are yet hidden from their sight. Surely, HIS promise must come to pass
Gardens of Eden, those which the Compassionate promised His servants in the Unseen. Verily His Promise shall come to pass
Gardens of Eternity, those that (Allah) Most Gracious (Rahman) has promised to His servants in the Unseen: Verily, His promise must (always) come true
The Gardens of Eden which the Most Merciful has promised His servants unseen. His promises have been coming true.
The Gardens of Eden, promised by the Most Merciful to His servants in the Unseen. His promise will certainly come true
[Therein are] gardens of perpetual residence which the Most Merciful has promised His servants in the unseen. Indeed, His promise has ever been coming
Gardens of Eden, which the Merciful has promised to His servants in the unseen; indeed, His promise is coming.
Gardens of Eternity, those which (God) Most Gracious has promised to His servants in the Unseen: for His promise must (necessarily) come to pass
Gardens of Eternity, those which (Allah) Most Gracious has promised to His servants in the Unseen: for His promise must (necessarily) come to pass
لَّا یَسۡمَعُونَ فِیهَا لَغۡوًا إِلَّا سَلَـٰمࣰاۖ وَلَهُمۡ رِزۡقُهُمۡ فِیهَا بُكۡرَةࣰ وَعَشِیࣰّا ٦٢
There they will hear only peaceful talk, nothing bad; there they will be given provision morning and evening
They shall not hear in it (Paradise) vain talk, but salutation (peace). They will have their sustenance in it, morning and afternoon.
They shall not hear therein any vain word, but they shall hear only peace; and therein they shall have their provision morning and evening.
They will hear no vain talk there, but only salutations of peace, and they will have their sustenance morning and evening."
They will not hear any gossip there, only “Salam” (the meaning of the Name Salam will manifest and hence their speech will be about the reality disclosing from their own essence)... And they will have their sustenance therein, morning and evening.
They will not hear any prattling there — nothing but ´Peace´. They will receive their provision there morning and night.
Therein they will not hear vain talk, but only ‘Peace!’ And therein they will have their provision morning and evening
They will hear therein no idle talk, but only peace (contentment and safety). And they will have their provision therein morning and evening
There they will hear no idle talk, but all that they hear will be only (greetings of) peace. There they shall remain, provided with their sustenance, morning and evening (regularly and eternally)
There they shall hear no idle talk, but only 'Peace.' There they shall have their provision at dawn and evening
They will not hear any useless (talk) in there, but only peace (and well-being), and they will have their provision (and food) in it, morning and evening (and throughout the day).
There will be no foul language spoken in Paradise. Only peace. The inhabitants of the Paradise will be served day and night
They will not hear any vain discourse, but only salutations of peace, and they will have therein their sustenance, morning and evening
Therein they hear no idle talk, but only peace. And therein they have their own provision, morning and evening.
They shall hear no empty talk therein, but only 'peace;' and they shall have their provision therein, morning and evening
They will not hear any lewd talk in it, but only Peace; and in it for them is sustenance, every morning and evening
They will hear no foul talk therein except the word of peace and their provision is given to them therein morning and evening.
Therein shall they hear no vain discourse, but peace; and their provision shall be prepared for them therein morning and evening
They shall hear no empty (vain) talk therein, but only Peace; and there they shall have their provision morning and evening
There, they shall hear no idle talk, but only peace. And there they shall be given their provision at dawn and at the evening
No vain discourse shall they hear therein, but only "Peace;" and their food shall be given them at morn and even
They shall not hear therein any laghw but only salam. And for them is their sustenance therein, morning and evening
They will not hear in them idle talk, nothing but: Peace. And they will have their provision in them in the early morning dawn and evening.
There they will not hear any vain talk; only “Peace!” They will have in it their morning and evening sustenance.
There they will hear no nonsense, but only the words of peace; and they will be provided their sustenance day and night
They shall not hear in it anything vain; they shall hear only what is good; and they shall have their provision in it, morning and evening
They will hear therein no vain discourse, but only, Peace! And they have their sustenance therein, morning and evening
Therein they will not hear (any) vain talk but peace, and therein there will be their provision for them morning and evening.
They shall not hear therein any vain discourse; the discourse shall be only on peace. And they shall have all their provisions therein morning and evening
They will not hear in it any absurd talk but only greetings of peace (pouring in from every direction). And for them, their sustenance will be (available) in it morning and evening
They will not hear in it any nonsense, only peace. And they will have their provision in it morning and evening
They will not hear in it any nonsense, only peace. And they will have their provision in it morning and evening
They will not hear in it any nonsense, only peace. And they will have their provision in it morning and evening.
They do not hear/listen in it nonsense/senseless talk , except (a) greeting/safety/peace and for them, (is) their provision in it (at) daybreaks/early mornings and (at) evening/first darkness/dinnertime
No empty talk will they hear there-nothing but [tidings of] inner soundness and peace; and there will they have their sustenance by day and by night
They hear therein no idle (talk), except (only) peace; and they will have their provision therein before sunrise and at nightfall
They hear therein no idle talk, but only Peace; and therein they have food for morn and evening
They will not hear therein any meaningless words. They will be greeted (by the angels) with "Peace be with you," and they will receive their sustenance both in the mornings and evenings
They will not hear anything absurd therein, but a word of peace, and there they will have their provision at morn and eve
They will not hear therein any evil vain talk but only Peace. They will have their sustenance therein, morning and evening.
In it, they shall hear nothing vulgar; only peace! There, each day and each night, their due portion (sustenance) shall be delivered to them
They won’t hear therein any evil vain talk but only Peace. They will have their sustenance therein, morning and evening.
No vain discourse shall they hear therein, but peace shall forever shine and in Allah's Name shall they be greeted with the formula of good will, good wishes and respect "Peace", and they shall be provided with victuals, eatables and drinkables morning and evening
They will not hear any useless chatter but peace, there will be plentiful provisions for them morning and evening
There they will never hear any idle talk—only ˹greetings of˺ peace. And there they will have their provisions morning and evening.
They will not hear any idle talk there, only peace, and they will have their provision in the mornings and evenings.
Therein shall they hear no idle talk, but only the voice of peace. And their sustenance shall be given them therein morning and evening
They will not hear any nonsense therein; only peace. They receive their provisions therein, day and night.
There they will hear no ill speech - only [greetings of] peace - and there they will have their provisions, morning and evening.
There they will hear no ill speech - only [greetings of] peace - and there, they will have their provisions, morning and evening.
They will not hear therein, chatter, except a peace. And for them their livelihood therein in the morning and evening.
There they shall hear no idle talk, but only 'Peace'. Therein they shall have their sustenance (every) morning and evening
There they will hear no idle talk, but only the voice of peace. And their sustenance shall be given them there morning and evening.
They will hear no insult to intelligence nor vain discourse, but only salutations of Peace. And therein they will have their sustenance day and night. (Likewise, in the Ideal Society no person will sleep hungry and there shall be plenty of provision for all)
They shall not hear therein any vain discourse, but only: Peace, and they shall have their sustenance therein morning and evening
They will not hear therein anything vain but only greetings of peace; they will have their sustenance therein, morning and evening
They shall hear no idle talk therein, but only “Peace!” And therein they shall have their provision, morning and evening
They will not hear within it any useless talk, except only words of Peace: And in there they will have their sustenance, morning and afternoon
No idle talk will they hear therein, only words of peace. They will receive their sustenance therein, morning and evening.
They will hear no nonsense therein, but only peace. And they will have their provision therein, morning and evening
They will not hear therein any ill speech - only [greetings of] peace - and they will have their provision therein, morning and afternoon
They will not hear idle speech in it, except, 'Peace;' and for them is their provision in it morning (Dawn to sunrise) and afternoon (Noon to mid-afternoon);
They will not there hear any vain discourse, but only salutations of Peace: And they will have therein their sustenance, morning and evening
They will not there hear any vain discourse, but only salutations of Peace: And they will have therein their sustenance, morning and evening
تِلۡكَ ٱلۡجَنَّةُ ٱلَّتِی نُورِثُ مِنۡ عِبَادِنَا مَن كَانَ تَقِیࣰّا ٦٣
That is the Garden We shall give as their own to those of Our servants who were devout
Such is the Paradise which We shall give as an inheritance to those of Our servants who lead a pious life.
Such is the Garden which We shall cause those of Our bondmen to inherit who have been God-fearing.
This is the Paradise those of Our creatures will inherit who take heed and fear the displeasure of God
This is the Paradise that We will give as inheritance to Our servants who protect themselves (not only in action, but also in thought)!
That is the Garden which We will bequeath to those of Our slaves who have taqwa.
This is the paradise We will give as inheritance to those of Our servants who are Godwary
That is the Paradise which We will cause those of Our servants who are God-revering, pious to inherit (as theirs forever)
Such is the Paradise which We give for a free gift and for an inheritance to those of Our servants who guard against evil
That is Paradise which We shall give as an inheritance to those of Our servants who are godfearing
This is the garden that We will leave as inheritance to Our servants who are cautious (of God).
Such is the Garden which My righteous servants will inherit
Such is the garden which We give as an inheritance to those of Our servants who guard against wrong
Such is the Garden (of Paradise) which We give as inheritance to whoever of Our servants who has been mindful (of God).
that is Paradise which we will give for an inheritance to those of our servants who are pious
It is the Paradise that We will bequeath to those among Our bondmen who remain pious
That is the garden which We give as inheritance to one who guards his own soul from among Our slaves.
This is paradise, which We will give for an inheritance unto such of our servants as shall be pious
Such is the Garden which We will give for an inheritance to those of our servants who are devout
That is the Paradise which We shall give the cautious worshipers to inherit
This is the Paradise which we will make the heritage of those our servants who fear us
This is the Paradise which We give as inheritance to those of Our Ibad who have been pious and righteous
This is the Garden which We will give as inheritance to whomever of Our servants who had been devout.
Such is Paradise which We give as an inheritance to those of Our servants who are righteous.
Such is the Paradise which We shall give as an inheritance to those of Our Servants who lead a pious life
Such is the Paradise which We shall cause those of Our servants who have been God-fearing to inherit
This is the Garden which We cause those of Our servants to inherit who keep their duty
That is the garden which We will make (those of) Our servants to inherit who had guarded (against evil).
This is the garden that We cause those of Our subjects to inherit who fear Allah
This is the Paradise which We shall award as inheritance to those of Our servants who are Godfearing
Such is Paradise that We inherit to any of Our servants who are righteous
Such is the Paradise that We inherit to any of Our servants who are righteous
Such is Paradise that We inherit to any of Our servants who are righteous.
That (is) the paradise which We make inherit (to) who was fearing and obeying from Our worshippers/slaves
this is the paradise which We grant as a heritage unto such of Our servants as are conscious of Us
That is the Garden which We cause the ones of Our bondmen who were pious, to inherit
Such is the Garden which We cause the devout among Our bondmen to inherit
Such are the gardens which We will give to Our God-fearing servants as their inherited property
That is the Paradise We will give as inheritance to those of Our servants who have been God-fearing
That is ‘Al-Jannah’ which We cause those of Our servants to inherit who have been Pious.
Such is the paradise, which We will allow only Our pious servants to inherit
That is Al-Jannah which We shall let the Pious among Our servants inherit.
Such is the paradise which shall be the eternal right to those of Our devout servants in whose hearts reigned piety
Such a marvellous Paradise We shall bless Our pious servants to inherit
That is Paradise, which We will grant to whoever is devout among Our servants.
This is the garden which those of Our servants who bewared will inherit.
Such is the Paradise which We shall give the righteous among our servants to inherit
Such is Paradise; we grant it to those among our servants who are righteous.
Such is Paradise, which We give as an inheritance to those of Our worshipers who were ever mindful of God.
Such is Paradise, which We give as an inheritance to those of Our worshipers who were ever mindful of God.
That is the Paradise which We inherit, among our slaves, who were pious.
This is the Garden (Paradise) which We shall cause those of Our servants to inherit who are pious
Such is the paradise which We shall give the righteous among Our servants to inherit.
Such is the Garden which We give as an inheritance to those of Our servants who have lived upright (and thus earned it with their own hands)
This is the garden which We cause those of Our servants to inherit who guard (against evil)
Such is the Heaven which WE shall give for an inheritance to those of OUR servants who are righteous
This is the Garden We shall bequeath unto those among Our servants who were reverent
Like this is the Garden that We give as an inheritance to those of Our servants who keep away from evil
This is the Paradise that We will grant to Our righteous servants.
Such is Paradise which We will give as inheritance to those of Our servants who are devout
That is Paradise, which We give as inheritance to those of Our servants who were fearing of Allah
That is the Garden which We will make Our servants inherit, he who is pious.
Such is the Garden which We give as an inheritance to those of Our servants who guard against Evil
Such is the Garden which We give as an inheritance to those of Our servants who guard against Evil
وَمَا نَتَنَزَّلُ إِلَّا بِأَمۡرِ رَبِّكَۖ لَهُۥ مَا بَیۡنَ أَیۡدِینَا وَمَا خَلۡفَنَا وَمَا بَیۡنَ ذَ ٰلِكَۚ وَمَا كَانَ رَبُّكَ نَسِیࣰّا ٦٤
[Gabriel said],‘We only descend [with revelation] at your Lord’s command––everything before us, everything behind us, everything in between, all belongs to Him––your Lord is never forgetful
(The angel Gabriel said): “We (angels) don’t descend except by the command of your Lord (O Muhammad). To Him belongs what is before us and what is behind us, and what is between them. Your Lord is never forgetful
And we descend not except by the command of thy Lord: his is whatsoever is before us and whatsoever is behind us and whatsoever is in-between; and thy Lord is not a forgetter
"We do not come down," (will the angels say) "but only by your Lord's command." To Him belongs whatever lies before us and behind us, and the space in between. Your Lord does not ever forget
We only become revealed (dimensionally) with the command of your Rabb! Everything within and outside and beyond our knowledge belongs to Him! The concept of forgetfulness does not apply to Him!
´We only descend at your Lord´s command. Everything in front of us, and everything behind us, and everything in between belongs to Him. Your Lord does not forget.´
‘We do not descend except by the command of your Lord. To Him belongs whatever is before us and whatever is behind us and whatever is in between that, and your Lord is not forgetful
(In response to an interval in the coming of Revelation, Gabriel explained:) We do not descend but by your Lord’s command only. To Him belongs whatever is before us and whatever is behind us and whatever is between (all time and space and whatever we do at all times in all places). And your Lord is never forgetful (so do not fear that He forgets you)
And (the angels will say to them), `We (the angels) do not descend without the command of your Lord. To Him belongs all that is before us (- the future) and all that is behind us (-the past) and all that is in between that (-the present). Your Lord is never forgetful (and will not neglect you)
We come not down, save at the commandment of thy Lord. To Him belongs all that is before us, and all that is behind us, and all between that
And we (the angels) will not come down except by your Lord's command, whatever in front of us and whatever behind us and whatever between that belong to Him. And your Lord is not forgetful.
The angels of the Lord do not appear to you (Mohammad) except by the will of the Lord [and they will confess to you that: “Our past, our future, and everything between belongs to the Lord. Your Lord is never forgetful (and there was a wisdom behind a long silence during which you did not receive any Revelation.]
“We do not descend, except by the command of your Guardian Evolver. To Him belongs what is before us and what is behind us, and what is in between, and your Guardian Evolver never forgets
“And we do not descend except by the command of yoursg Lord; to Him belongs whatever is before us and whatever is behind us and whatever is between them, and your Lord has never been forgetful.”
We do not descend save at the bidding of thy Lord; His is what is before us, and what is behind us, and what is between those; for thy Lord is never forgetful,
(Said Angel Jibreel to Prophet Mohammed - peace and blessings be upon them) "And we angels do not come down except by the command of your Lord; to Him only belongs all that is ahead of us and all that is behind us and all that is between them; and your Lord is not forgetful."
And we do not descend except by the command of Your Lord and for Him is all that is in front of us and all that is behind us and all that is between those two and Your Lord is never susceptible to forgetting.
We descend not from heaven, unless by the command of thy Lord: Unto Him belongeth whatsoever is before us, and whatsoever is behind us, and whatsoever is in the intermediate space; neither is thy Lord forgetful of thee
(The angels say), "We descend not save at the command of your Lord; His is what is before us, and what is behind us, and what is between these; for your Lord is never forgetful
(Gabriel said:) 'We do not descend except at the command of your Lord. To Him belongs all that is before us and all that is behind us, and all that lies between. Your Lord does not forget
We come not down from Heaven but by thy Lord's command. His, whatever is before us and whatever is behind us, and whatever is between the two! And thy Lord is not forgetful,
And we (angels) descend not except under command of your Nourisher-Sustainer. To Him belongs what is inbetween our hands and what is behind us, and what is between these (two). And your Nourisher-Sustainer is not prone to forgetfulness
And we come forth not but by the command of thy Lord. To Him belongs whatever is in advance of us and whatever is behind us and whatever is in between that. And thy Lord had not been forgetful,
[The angels say:] “We do not descend except by the command of your Lord. To Him belong what is before us and what is behind us and what is between. Your Lord never forgets.
The angel Gabriel who brought this revelation after a long interval said: "We do not descend from heaven except by the command of your Lord; to Him belongs whatever is before us and whatever is behind us and all that lies in between. Your Lord is never forgetful
(The angels will say): "(O Muhammad!) We descend not except by the command of your Lord. To Him belongs all that is before us and all that is behind us, and all that is in between. Your Lord is not forgetful in the least
And we descend not but by the command of thy Lord. To Him belongs what is before us and what is behind us and what is between these, and thy Lord is never forgetful
And we do not come down but by the command of your Fosterer, to Him belongs whatever is before us and whatever is behind us and whatever is between that, and your Fosterer is not forgetful.
And we (angels) do not descend but by the command of your Lord. To Him belongs whatever is before us and whatever is behind us and whatever is in between. And your Lord does not forget
And, (O Jibra’il [Gabriel], say to My Beloved:) ‘We cannot descend (onto earth) without the command of your Lord. To Him belongs whatever is before us and whatever is behind us and whatever is in between. And your Lord is never forgetful (of you)
"And we are not sent except by the command of your Lord. To Him is our present and our future, and all that is in-between. And your Lord was never to forget."
"And we are not sent except by the authority of your Lord. To Him are our present and our future, and all that is in-between. And your Lord was never to forget.
And we are not sent except by the authority of your Lord. To Him are our present and our future, and all that is in-between. And your Lord was never to forget.
And We do not descend except with your Lord's order/command, for Him what (is) between Our hands, and what (is) behind Us, and what (is) between that, and your Lord was not frequently forgetting
AND [the angels say]: "We do not descend [with revelation], again and again, other than by thy Sustainer's command: unto Him belongs all that lies open before us and all that is hidden-from us and all that is in-between. And never does thy Sustainer forget [anything] –
And we (The Angles) do not keep coming down except at the Command of your Lord. To Him belongs whatever is before us, (Literally: between our hands) and whatever is behind us, and whatever is between that. And in no way is your Lord forgetful
We (angels) come not down save by commandment of thy Lord. Unto Him belongeth all that is before us and all that is behind us and all that is between those two, and thy Lord was never forgetful
(Muhammad), we (the angels) do not come to you without being commanded by your Lord to do so. To Him belongs all that is before us, behind us, and in between. Your Lord is not forgetful
(Jibra‘il X said to the Holy Prophet) .We do not descend but with the command of your Lord. To Him belongs what is in front of us and what is behind us and what is in between; and your Lord is not the One who forgets
(‘Gabriel’ explained to ‘Mohammad’): "We, (the ‘Angels’) descend not except by the Command of your Lord. Unto Him belongs what is before us, what is behind us, and what is between these, and your Lord is never forgetful.
(Angels said), "We descend only when ordered by your Lord. To Him belongs all that lies before us, behind us, and in between. Your Lord is not the One to forget."
(Gabriel explained to Mohammad): "We -(the Angels)- don’t descend except by the Command of your Lord. Unto Him belongs whatever is before us, and whatever is behind us, and whatever is between them. And your Lord is never forgetful.
"We -The Angels- do not just come down as We please. We only come down at Allah's command, to Him belong all that is before us and all that is behind us and all that is between, and never is Allah, your Creator, forgetful"
“We don’t come down except by the command of your Lord. To Him belongs what is in front and behind us, and that which is in between. Your Lord never forgets –
“We only descend by the command of your Lord. To Him belongs whatever is before us, and whatever is behind us, and everything in between. And your Lord is never forgetful.
And we (the angels) only descend by the command of your Lord. To Him belongs what lies before us and what lies behind us and what is in between, and your Lord does not forget.
We descend only at the bidding of Your Lord,² to Him belongs what is before us and behind us, and all that lies between. And your Lord never forgets
We do not come down except by the command of your Lord. To Him belongs our past, our future, and everything between them. Your Lord is never forgetful.
And [the angels said], "We descend only at your Lord's command. To Him belongs what is before us and behind us and in between. And your Lord is never forgetful -
And [the angels said], "We descend only at your Lord’s command. To Him belongs what is before us and behind us and everything in between that. And your Lord is never forgetful -
“And We do not descend except with your Lord’s command. For Him is what is between our hands, and what is behind us, and what is between that. And Your Lord is never forgetful.”
And we (angels) do not descend but by the command of your Lord; to Him belongs whatever is before us and whatever is behind us and whatever is between these (two)! And your Lord is not forgetful
We descend only by the command of your Lord. To Him belongs all that is before us and all that is hidden from us and all that is in between. Never does your Lord forget anything.
And the angels say, "We, descend not but by the Command of your Lord. (Inspiration and optimism, motivation, courage, steadfastness, hope and good news are the angels of your Lord who support you when you walk aright). To Him belong our assignments of the past, present and future. Your Lord never does forget." (41:31
And we do not descend but by the command of your Lord; to Him belongs whatever is before us and whatever is behind us and whatever is between these, and your Lord is not forgetful
And the angels will say to them, `We do not come down save by the command of thy Lord. To HIM belongs all that is before us and all that is behind us and all that is between; and thy Lord is not forgetful;
“We descend not, save by the Command of thy Lord. Unto Him belongs that which is before us and that which is behind us, and whatsoever lies between that, and thy Lord is not forgetful
(The angels say:) "We do not come down except by command of your Lord: To Him belongs what is before us and what is behind us, and what is between: And your Lord is never forgetful—
“We descend only by the command of our Lord. To Him belongs what’s ahead of us, what’s behind us, and what lies in between. Your Lord is never forgetful.”
'We do not descend except by the command of your Lord. His is what is before us, and what is behind us, and what is between them. Your Lord is never forgetful.'
[Gabriel said], "And we [angels] descend not except by the order of your Lord. To Him belongs that before us and that behind us and what is in between. And never is your Lord forgetful
We do not descend except at the bidding of your Lord; His is what is before us, and what is behind us, and what is between that; and your Lord is not forgetful,
(The angels say:) "We descend not but by command of thy Lord: to Him belongeth what is before us and what is behind us, and what is between: and thy Lord never doth forget,
(The angels say:) "We descend not but by command of thy Lord: to Him belongeth what is before us and what is behind us, and what is between: and thy Lord never doth forget,
رَّبُّ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ وَمَا بَیۡنَهُمَا فَٱعۡبُدۡهُ وَٱصۡطَبِرۡ لِعِبَـٰدَتِهِۦۚ هَلۡ تَعۡلَمُ لَهُۥ سَمِیࣰّا ٦٥
He is Lord of the heavens and earth and everything in between so worship Him: be steadfast in worshipping Him. Do you know of anyone equal to Him?’
(Allah is the) Lord of the heavens and the earth, and what is between them, so worship Him, and be patient in His worship. Do you know of anyone similar to Him?”
Lord of the heavens and the earth and that which is betwixt the twain; so Him worship thou, and endure patiently in His worship; knowest thou any as his compeer?
Lord of the heavens and the earth and all that lies between them. Therefore worship Him, and be constant in His worship. Do you know any namesake of His
He is the Rabb of everything between the heavens and the earth... So become aware of your servitude to Him and persevere in your worship to Him... Have you ever heard of or come to know anyone like Him?
He is Lord of the heavens and the earth and everything in between them, so worship Him and persevere in His worship. Do you know of any other with His Name?
The Lord of the heavens and the earth and whatever is between them. So worship Him and be steadfast in His worship. Do you know anyone who could be His namesake?’
(He is) the Lord of the heavens and the earth and all that is between them; so worship Him alone, and be constant and patient in His worship. Do you know of any whose name is worthy to be mentioned along with His (as Deity and Lord to worship)
`(He is the) Lord of the heavens and the earth and all that is between the two. Worship Him, therefore, and remain constant and steadfast in His worship. Do you not know that no one is His peer?
And thy Lord is never forgetful, Lord He of the heavens and earth and all that is between them. So serve Him, and be thou patient in His service; knowest thou any that can be named with His Name
(He is) the Lord of the skies and the earth and whatever between them, so serve Him and be persistent in His servitude. Do you know anyone with the same attributes (or names) as His?
You shall keep regularly worshipping the Lord of the heavens, the earth, and whatever there is between. Do you know of anyone who equals Him
“Evolver of the heavens and of the earth, and of all that is in between, so worship Him, and be constant and patient in His worship. Do you know any who are worthy of the same name as He?
Lord of the heavens and the earth and whatever is between them, so worship Him and persevere in worshiping Him. Do you know of anyone similar to Him?
the Lord of the heavens and the earth, and of what is between the two; then serve Him and persevere in His service. Dost thou know a namesake of His
Lord of the heavens and the earth and all that is between them - therefore worship Him and be firm in His worship; do you know any other of the same name as His
Lord of the heavens and of the earth and what is between the two therefore worship Him and be patient in worshipping Him. Do you know of any namesake for Him?
He is the Lord of heaven and earth, and of whatsoever is between them: Wherefore worship Him, and be constant in his worship. Dost thou know any named like Him
"The Lord of the heavens and the earth, and of what is between the two; so serve (worship) Him and persevere in His service. Do you know of any worthy of His Name
Lord of the heavens and the earth and all that is between them, so worship Him, be patient in His worship. Do you know any that can be named with His Name!
Lord of the Heavens and of the Earth, and of all that is between them! Worship Him, then, and abide thou steadfast in his worship. Knowest thou any other of the same name
Nourisher-Sustainer to the heavens and the earth and whatever is inbetween these two, so pay obedience to Him; and be constant and patient in paying obedience to Him. Do you know for Him (anyone) having the same attributes
the Lord of the heavens and the earth, and what is between them! So worship Him and maintain thou patience in His worship. Hast thou known any namesake for Him?
[He is] Lord of the skies and Earth and all that is among them. Worship Him and be consistent in His worship. Do you know of anyone comparable to Him?”
He is the Lord of the heavens and the earth, and of all that lies in between, so worship Him, be steadfast in His worship. Do you know any other being with the qualities like Him?"
He is the Lord of the heavens and the earth and all that is in between. Serve Him, then, and be constant in serving Him. Do you know anyone that might be His compeer?"
Lord of the heavens and the earth and what is between them, so serve Him and be patient in His service. Knowest thou any one equal to Him
Fosterer of the skies and the earth and that which is between these two. So serve Him and be constant in His service. Do you know (anyone else having the same) name (or attributes, which) belong to Him? (R 4)
The Lord of the heavens and the earth and what is in between them. So worship Him and be patient in worshipping Him. Do you know any one equal to Him
(He) is the Lord of the heavens and the earth and whatever is between the two. So worship Him and remain steadfast in His worship. Do you know who is His namesake?
"The Lord of the heavens and the Earth and what is in-between them. So serve Him and be patient in His service. Do you know anything that is like Him"
"The Lord of the heavens and the earth and what is between them. So serve Him and be patient in His service. Do you know anything that is like Him?
The Lord of the heavens and the earth and what is between them. So serve Him and be patient in His service. Do you know anything that is like Him?
The skies'/space's and the earth's/Planet Earth's and what (is) between them (B)'s Lord, so worship Him, and endure patience to His worshipping, do you know (an) equivalent to Him?"
the Sustainer of the heavens and the earth and all that is between them! Worship, then, Him alone, and remain steadfast in His worship! Dost thou know any whose name is worthy to be mentioned side by side with His?"
The Lord of the heavens and the earth and whatever is between them. So worship Him, and (endure) patiently, constantly in His worship. Do you know of any that is given His namesake
Lord of the heavens and the earth and all that is between them! Therefor, worship thou Him and be thou steadfast in His service. Knowest thou one that can be named along with Him
He is the Lord of the heavens and the earth and all that is between them. Worship Him and be steadfast in your worship of Him; none is equal to Him
(He is) the Lord of the heavens and the earth and whatever lies between them. So, worship Him and persevere in His worship. Do you know any one worthy of His name?
(He is) the Lord of the heavens, the earth and all that is between them, so do worship (& venerate) Him (Alone), and be constant and patient in His worship. Do you know of anyone who is eligible for the same Name as He?"
He is the sustainer of the heavens and the earth, and all else in between. So worship Him in steadfast obedience. Do you know any other comparable to Him
(He is) the Lord of the heavens, the earth and all that is between them, so worship Him alone, and be constant and patient in His worship. Do you know anyone who is eligible for the same Name as He?"
Allah is the Creator of the heavens and the earth and of all that is between, therefore, worship Him and entertain the profound reverence dutiful to Him, and exercise patience in religious observance and in face of difficulties and hindrances. Think but this: do you know of any who shares His divine nature and His divine attributes
Lord of the Heavens and the Earth and what is between them. So, worship Him and be committed to His worship. Is there anyone who is equal to Him?
˹He is the˺ Lord of the heavens, and the earth, and everything in between. So worship Him ˹alone˺, and be steadfast in His worship. Do you know of anyone equal to Him ˹in His attributes˺?”
The Lord of the heavens and the earth and what is in between, so serve Him and persist in His service. Do you know anyone else like Him?
The Lord of the heavens and the earth and all that is between them: worship Him, then, and be patient in His service; for do you know any other worthy of His name
The Lord of the heavens and the earth, and everything between them; you shall worship Him and steadfastly persevere in worshiping Him. Do you know of anyone who equals Him?
[He is] Lord of the heavens and the earth and whatever is between them - so worship Him and persevere in His worship. Do you know of anyone equal to Him?"
[He is] Lord of the heavens and the Earth and whatever is between them - so worship Him and persevere in His worship. Do you know of anyone equal to Him?"
Lord of the skies and the earth, and what is between them. So, worship Him, and be patient for His worship. Do you know anyone who is like His name?
The Lord of the heavens and the earth and whatever is between them; so worship Him (alone), and be steadfast in His worship! Do you know any one equal to Him
He is the Lord of the heavens and the earth and all that is between them. Worship Him alone, then, and remain steadfast in His worship. Do you know any whose name is worthy to be mentioned side by side with His?
Lord of the heavens and the earth and all things between them! Therefore, serve Him steadfastly and be constant in His service. Do you know anyone that can be named along with Him
The Lord of the heavens and the earth and what is between them, so serve Him and be patient in His service. Do you know any one equal to Him
HE is the Lord of the heavens and the earth and all that is between the two. Serve HIM, therefore, and be steadfast in HIS service. Dost thou know anyone equal to HIM
the Lord of the heavens and the earth and whatsoever is between them. So worship Him and be steadfast in His worship. Dost thou know any who can be named alongside Him?
"Lord of the heavens and the earth, and (Lord) of all that is between them: So worship Him, and be regular and patient in His worship: Do you know of anyone who is similar to Him— (Worthy of the same Name as He)
Lord of the heavens, the earth, and all that lies between them. So worship Him, and remain steadfast in His worship. Do you know of any counterpart for Him?
Lord of the heavens and the earth and what is between them. So worship Him, and persevere in His service. Do you know of anyone equal to Him
Lord of the heavens and the earth and whatever is between them - so worship Him and have patience for His worship. Do you know of any similarity to Him?"
Lord of the heavens and the earth, and what is between both of them; then serve Him and be patient in His service. Do you know a namesake of His?
"Lord of the heavens and of the earth, and of all that is between them; so worship Him, and be constant and patient in His worship: knowest thou of any who is worthy of the same Name as He?"
"Lord of the heavens and of the earth, and of all that is between them; so worship Him, and be constant and patient in His worship: knowest thou of any who is worthy of the same Name as He?"
5
How Opponents were dealt with
وَیَقُولُ ٱلۡإِنسَـٰنُ أَءِذَا مَا مِتُّ لَسَوۡفَ أُخۡرَجُ حَیًّا ٦٦
Man says, ‘What? Once I am dead, will I be brought back to life?’
And the person (disbeliever) says: “When I am dead, shall I then be raised up alive?”
And man saith: when I am daed, Shall I be presently brought forth alive.
Yet man says: "When I am dead, will I come to life again?"
Man says, “Will I be brought forth as an immortal after I have died?”
Man says, ´When I am dead, will I then be brought out again alive?´
Man says, ‘Shall I, when I have died, be brought forth alive?’
And (despite this, that disbelieving) human says: "What? Once I am dead, will I then be brought forth alive?"
A human being (disbelieving in the Day of Resurrection) says, `What! shall I be really raised to life (again) when I am dead?
Man says, 'What, when I am dead shall I then be brought forth alive?
And the human being says: “Will I be brought back to life after I am dead?”
Man wonders whether he will be brought to life after death
Some people say, “What, when I am dead, will I then be raised up alive?
And man says, “Can it be that when I am dead, I will be brought out alive?”
Man will say, 'What! when I have died shall I then come forth alive
And says man, "When I am dead, will I soon be brought forth alive?"
And the human being says, “When I am dead, will I in time be brought back alive?”
Man saith, after I shall have been dead, shall I really be brought forth alive from the grave
Man will say, "What! When I have died shall I then come forth alive?"
The human says: 'What, when I am dead, shall I be raised to life?
Man saith: "What! after I am dead, shall I in the end be brought forth alive?"
And a human being will say: 'Whether when I am dead surely, very soon I will be raised up alive?’
And the human being says: When I am dead, will I be brought out living?
People say [with doubt], “After I am dead, I will be raised back to life?”
Man says: "What! Once I am dead, shall I be raised to life again?"
Man is prone to say: "Shall I be raised to life after I die?"
And says man: When I am dead, shall I truly be brought forth alive
And man says, "What ! when I am dead, will I surely be brought out alive?"
And says man, "When I am dead and gone, shall I even then certainly be brought out alive?!"
And man says: ‘Shall I be soon brought forth alive when I die?
And man says: "Can it be that when I am dead, I will be brought out alive"
And man says: "Can it be that when I am dead, I will be brought out alive?
And the human being says: "Can it be that when I am dead, I will be brought out alive?"
And the human/mankind says: "Is (it that) if I died, I will/shall (E) be brought out alive! ."(expression of wonderment)
WITH ALL THIS, man [often] says, "What! Once I am dead, shall I again be brought forth alive?"
And man says, "When I have (already) died, will I indeed be eventually brought out alive
And man saith: When I am dead, shall I forsooth be brought forth alive
The human being says, "Shall I be brought to life again after I will die?"
Man says, .Is it that, once I die, I shall be brought forth alive?
The (impious) man says: "What! When I am dead, shall I then be brought forth alive?"
(Yet), man says "When I am dead, will I emerge back to life again?"
The (impious) man says: ‘What! When I am dead, shall I then be brought forth alive?’
Yet man says to himself: "Would I be resurrected and be restored to life after I have long been dead!"
A person queries: “Once I am dead will I be raised up again?”
Yet ˹some˺ people ask ˹mockingly˺, “After I die, will I really be raised to life again?”
And man says: when I die, am I going to be brought back to life?
‘What!‘ says man, ‘When I am once dead, shall I be raised to life?‘
The human being asks, "After I die, do I come back to life?"
Yet the human being continues to ask, "When I am dead, will I then be brought out alive again?"
Yet the human being continues to ask, “When I am dead, will I then be brought out alive again?"
And the human says, “Is it, if I am dead, will I exit alive?”
And man says: 'When I am dead shall I be raised up alive?'
'What!' says man, 'When I am once dead, shall I be raised up alive?'
Man (keeps thinking or) says, "What! When I am dead, shall I be raised up alive?"
And says man: What! when I am dead shall I truly be brought forth alive
And says man, `What ! when I am dead, shall I be brought forth alive?
Man says, “When I am dead, shall I be brought forth alive?
And man says: "What! When I am dead, then shall I be raised up alive?"
Man asks, “When I am dead, will I then be raised up alive?”
And the human being says, 'When I am dead, will I be brought back alive?'
And the disbeliever says, "When I have died, am I going to be brought forth alive?"
And man will say, 'What, when I have died, will I surely soon be brought forth alive?'
Man says: "What! When I am dead, shall I then be raised up alive?"
Man says: "What! When I am dead, shall I then be raised up alive?"
أَوَ لَا یَذۡكُرُ ٱلۡإِنسَـٰنُ أَنَّا خَلَقۡنَـٰهُ مِن قَبۡلُ وَلَمۡ یَكُ شَیۡءࣰا ٦٧
but does man not remember that We created him when he was nothing before
Don’t people remember that Allah created them before out of nothing?
Remembereth not man that We created him afore when he was not aught?
Does man not remember that before We created him he was nothing
Does man not remember that We created him before while he was nothing?
Does not man recall that We created him before when he was not anything?
Does not man remember that We created him before when he was nothing
Does (that) human not bear in mind that We created him before when he was nothing
Does not such a human being remember that We created him before, when he was nothing at all
Will not man remember that We created him aforetime, when he was nothing
Or does the human being not remember that We created him in the past while he was nothing?
Does the human being forget that I created him at first out of nothing
But do people not remember that We created them before, out of nothing
Does man not remember that We created him earlier when he was nothing?
Does not man then remember that we created him before when he was naught?
Does not man remember that We created him before this, and he was non existent
But does not the human being remember that We created him before when he was nothing.
Doth not man remember that We created him heretofore, when he was nothing
But then does not man remember that We created him before when he was naught
Will the human not remember that We created him before when he was not a thing
Doth not man bear in mind that we made him at first, when he was nought
And whether a human being does not remember that We, We created him even before while he was nothing
Will the human being not remember that We created him before when he be of nothing?
Does humanity not recall that We created him/her before, when he/she was nothing?
Does not man remember that We created him before out of nothing
Does man not remember that We created him before when he was nothing
Does not man remember that We created him before, when he was nothing
Does not man remember that We created him before, when he was nothing?
Does not man remind himself that We had created him before, when he was nothing
Does man not remember that We had created him before this (also) whilst he was just nothing
Does man not remember that We created him before that and he was nothing at al
Does man not remember that We created him before, when he was not a thing
Does the human being not remember that We created him before, when he was not a thing?
Or does not the human remember that We created him from before and (he) was not a thing
But does man not bear in mind that We have created him aforetime out of nothing
And does not man remember that We created him earlier, and he was nothing
Doth not man remember that We created him before, when he was naught
Does he not remember that We created him when he did not exist
Does not the man remember that We created him before, when he was nothing
Is that man incapable of remembering that We created him before when he was nothing?
Does man not recall? It was We Who created him earlier, when he was nothing
Does man not remember that We created him aforetime, when he was nothing?
Does man not remember that We created him in the beginning when he was absolutely nothing and nonexistent
Don’t people remember We created them before when they were non-existent?
Do ˹such˺ people not remember that We created them before, when they were nothing?
Does man not remember that We created him before when he was nothing?
Does man forget that We created him when he was nothing before
Did the human being forget that we created him already, and he was nothing?
Does the human being not remember that We created him before, when he was nothing?
Does man not remember that We created him before when he was nothing?
Does the human not remember that We created him before, and he was not a thing?
Does not man remember that We created him before, when he was nothing
Does not man remember that We earlier created him, when he was nothing?
But does not man reflect that We created him before, when he was nothing
Does not man remember that We created him before, when he was nothing
Does not man remember that WE created him before, when he was nothing
Does man not remember that We created him before, when he was naught
But does not man remember that We created him even while he was nothing
Doesn’t man remember that We created him before, when he was nothing?
Does the human being not remember that We created him before, when he was nothing
Does man not remember that We created him before, while he was nothing
Does not man then remember that We created him before when he was nothing?
But does not man call to mind that We created him before out of nothing
But does not man call to mind that We created him before out of nothing
فَوَرَبِّكَ لَنَحۡشُرَنَّهُمۡ وَٱلشَّیَـٰطِینَ ثُمَّ لَنُحۡضِرَنَّهُمۡ حَوۡلَ جَهَنَّمَ جِثِیࣰّا ٦٨
By your Lord [Prophet] We shall gather them and the devils together and set them on their knees around Hell
By your Lord, surely We shall gather them together and the devils, then We shall bring them round hell on knees
By thy Lord, then, We shall surely gather them and the satans; thereafter We shall surely bring them round Hell, kneeling.
By your Lord, We shall gather them and the devils together, then bring them crawling on their knees around Hell
By your Rabb, We will resurrect them together with the devils... And We will surely gather them around Hell on their knees.
By your Lord, We will collect them and the shaytans together. Then We will assemble them around Hell on their knees.
By your Lord, We will surely gather them and the devils; then We will surely bring them up around hell [scrambling] on their knees
And so, by your Lord, We will most certainly raise to life and gather them all together, as well as the satans (of humankind and jinn whom they used to follow), before Us, and then We will most certainly heap them up on their knees in groups around Hell
By your Lord! We will most certainly gather them together and (their) satans as well, then We shall bring them, in every case, crouching on their knees to the environs of Gehenna
Now, by thy Lord, We shall surely muster them, and the Satans, then We shall parade them about Gehenna hobbling on their knees
And by your Lord, We shall gather them and the devils, then We shall bring them in attendance around the hell on their knees.
I swear that I will gather all men and satans around Hell while they are absolutely submitted
So by your Lord, without doubt, We will gather them together, and the devils, then will We bring them forth on their knees around hell
By yoursg Lord, We will surely herd them and the devils, then We will surely bring them around Hell on their knees.
And by thy Lord! we will surely gather them together, and the devils too; then we will surely bring them forward around hell, on their knees
So by your Lord, We shall assemble them and the devils - all of them - and bring them around hell, fallen on their knees
So by Your Lord, We shall most certainly gather them and the devils and then We will most certainly bring them kneeling around the hellfire.
But by thy Lord We will surely assemble them and the devils to judgment; then will We set them round about hell on their knees
And by your Lord! We will, without doubt, gather them together, and the devils (or evil ones) too; then will We surely bring them forth on their knees round about Hell
By your Lord, We will gather them and the satans, and We shall parade them hobbling on their knees in Gehenna
And I swear by thy Lord, we will surely gather together them and the Satans: then will we set them on their knees round Hell
So your Nourisher-Sustainer is Witness. Surely We shall gather them and (also) the devils, then We shall bring them round Hell on (their) knees
So by thy Lord, certainly, We will assemble them and the satans. Again, We will parade them around hell, ones who crawl on their knees.
As Allah is your Lord, We shall assemble them together, along with the demons, and then We will bring them to their knees, all around Hell.
By your Lord, We will call them to account in the company of all their Satans and set them on their knees around the Fire of Hell
By your Lord, We will surely muster them and the devils together. Then We will surely bring them all, on their knees, around Hell
So by thy Lord! We shall certainly gather them together and the devils, then shall We bring them around hell on their knees
So by your Fosterer, We will definitely gather them and the devils, then We will definitely make them to be present around hell on their knees.
And, by your Lord, We will most certainly gather them and the satanic people together. Then shall We certainly cause them to be present around Hell on their knees
So, by your Lord, We will certainly gather them and (all) satans together (on the Day of Judgment). We will then bring them (all) around Hell fallen down in kneeling position
By your Lord, We will gather them and the devils, then We will place them around Hell on their knees
By your Lord, We will gather them and the devils, then We will place them around Hell on their knees
By your Lord, We will gather them and the devils, then We will place them around Hell on their knees.
So by your Lord We will gather them (E), and the devils, then We will present/bring them (E) around Hell kneeling/standing on (their) toes
And so, by thy Sustainer, [on Judgment Day] We shall most certainly bring them forth together with the satanic forces [which impelled them in life] and then We shall most certainly gather them, on their knees, around hell
So, by your Lord, indeed We will definitely muster them and Ash-Shayatin (The ever-vicious ones, i.e., the devils) thereafter indeed We will definitely present them forward around Hell, (i.e., the disbelievers and the devils will be gathered around hell) (abjectly) kneeling
And, by thy Lord, verily We shall assemble them and the devils, then We shall bring them, crouching, around hell
By your Lord, We will bring them back to life with satan and gather them around hell in large groups
So, by your Lord, We will definitely gather them together, and the devils as well; then We will definitely make them present around the Jahannam , fallen on their knees
Thus, by your Lord, We will definitely resuscitate and gather them all together, as well as the devils, and then shall We bring them around ‘Gehenna’ on their knees.
By your Lord! Very definitely! We shall gather them and the Shaitans together. Then, certainly, We shall collect them all around the hellfire, in a manner that they shall be crawling on their knees
By your Lord, We shall most certainly gather them along with the devils, and then shall We bring them around Gehenna on their knees.
By Allah, your Creator, We will throng them together with those who played the devil and with those with characteristics befitting AL-Shaytan and throng them all on their knees girdling round Hell
So your Lord will gather them all and the Satan; We will make them kneel around Hell,
By your Lord ˹O Prophet˺! We will surely gather them along with the devils, and then set them around Hell on their knees.
So by your Lord, We shall gather them and the devils, then We shall present them kneeling down around hell.
By the Lord, We will assuredly herd them in company with the demons and set them on their knees around the fire of Hell
By your Lord, we will certainly summon them, together with the devils, and will gather them around Hell, humiliated.
So by your Lord, We will surely round them up along with the devils, and then We will bring them around Hell on their knees.
So by your Lord, We will surely round them up along with the devils, and then We will bring them round Hell on their knees.
So, by your Lord, We will be mustering them, and the devils, then We will bring them around Gohanam (Hell), upon their knees.
So by your Lord, We shall surely muster them, and the Satans (with them), then We shall cause them to be present round Hell on their knees
By your Lord, We shall most certainly bring them forth together with the evil ones, and then We shall most certainly gather them, on their knees, around hell;
So, by your Lord, without doubt, We shall certainly get them together including the rebellious ones; then We shall bring them crouching, around Hell
So by your Lord! We will most certainly gather them together and the Shaitans, then shall We certainly cause them to be present round hell on their knees
And, by thy Lord, WE shall assuredly gather them together, and the satans too; then shall WE bring them on their knees around Hell
And by thy Lord, We shall surely gather them and the satans, and We shall surely bring them around Hell on their knees
So, by your Lord, without doubt, We shall bring them together, and (also) the Evil ones (Satans with them), then shall We bring them forward on their knees around Hell
By your Lord, We will gather them and the devils, and place them around the edge of Hell, kneeling.
By your Lord, We will round them up, and the devils, then We will bring them around Hell, on their knees
So by your Lord, We will surely gather them and the devils; then We will bring them to be present around Hell upon their knees
And by your Lord, surely We will definitely gather them together, and the devils; then surely We will definitely bring them around Hell, kneeling.
So, by thy Lord, without doubt, We shall gather them together, and (also) the Evil Ones (with them); then shall We bring them forth on their knees round about Hell
So, by thy Lord, without doubt, We shall gather them together, and (also) the Evil Ones (with them); then shall We bring them forth on their knees round about Hell
ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِیعَةٍ أَیُّهُمۡ أَشَدُّ عَلَى ٱلرَّحۡمَـٰنِ عِتِیࣰّا ٦٩
We shall seize out of each group those who were most disobedient towards the Lord of Mercy
then indeed We shall drag out from every sect all those who were worst in rebellion against the Gracious (Allah).
Thereafter, We shall surely draw aside, from each sect, whichever of them against the Compassionate were most in excess.
We shall pull out of every section those who were most perversely rebellious against Ar-Rahman
Then from every group We will extract (for the fire) those who were most fierce in denying the Rahman.
Then We will drag out from every sect the one among them most insolent towards the All-Merciful.
Then from every group We shall draw whichever of them was more defiant to the All-beneficent
Then We will certainly pluck out from every group of the same belief the ones who were most obstinate in rebellion against the All-Merciful
Then shall We pick out from every group the vilest of them in disobedience to the Most Gracious (God)
Then We shall pluck forth from every party whichever of them was the most hardened in disdain of the All-merciful
Then from every group We shall pick out those of them who were more unruly against the beneficent.
Then I will choose the ones who have been the most rebellious to the Most Gracious
Then We will certainly drag out from every sect, all those who were worse in obstinate rebellion against God, the Merciful Benefactor
Then out of every sect We will surely snatch those most defiant to the All-Merciful.
Then we will drag off from every sect whichever of them has been most bold against the Merciful
We shall then pick out from every group the one who was most arrogant towards the Most Gracious
Then We will most certainly pull out from every sect those ones who were the most obstinate in [their] transgression against Ar-Rahman [The All-merciful].
Afterwards We will draw forth from every sect such of them as shall have been a more obstinate rebel against the Merciful
Then shall We certainly drag, out from every sect, whichever of them has been most obstinately rebellious against the Beneficent
from every party We will pluck out whichever of them was the most hardened in disdain of the Most Merciful
Then will we take forth from each band those of them who have been stoutest in rebellion against the God of Mercy
Then indeed, We shall drag out from every sect as to who among them (are) more stubborn against Ar-Rahman in obstinate rebellion
Again, We will tear out every partisan, whoever of them was more severe in stubborn rebellion against The Merciful.
We will then most certainly pull from each sect all those who were the worst in rebellion against the Most Gracious.
then from every sect We will certainly drag out its stoutest rebels against the Compassionate (Allah)
and then We will draw aside from each party those who were most rebellious against the Most Compassionate Lord
Then We shall draw forth from every sect those most rebellious against the Beneficent
Then We will definitely pull out from every sect those of them who were most severe in their revolt against the Beneficent (Allah).
Then We will most certainly pull out from every group one who had transgressed most against Allah, the Gracious
Then We shall indeed pick out from every group the one who had been most disobedient to, and rebellious against, the Most Kind (Lord)
Then We will drag out from every group which of them was the worst opposition to the Almighty
Then We will drag out from every clan the ones which were most in opposition to the Almighty
Then We will drag out from every clan the ones which were most in opposition to the Almighty.
Then We will remove (E) from every group/party which of them (is) stronger arrogant/disobedience on (to) the merciful
and thereupon We shall, indeed, draw forth from every group [of sinners] the ones that had been most determined in their disdainful rebellion against the Most Gracious
Thereafter indeed We will definitely draw out from every sect whichever of them was the most strict in rebellion against The All-Merciful
Then We shall pluck out from every sect whichever of them was most stubborn in rebellion to the Beneficent
Then We will separate from every group those who were strongly rebellious against the Beneficent God
Then, out of every group, We will certainly draw out those who were more rebellious against the All-Merciful (Allah)
Then We shall pluck out, from every sect of the same belief, the ones who were most insubordinate towards the Most Beneficent (Allâh).
Thereafter, We shall definitely bring forth from each group of people the one who had been the most ardent and rebellious opponent of Rehman
Then We shall pluck out from every sect the ones who were most insubordinate toward the True Merciful (God).
Then We will haul up from every sect those who were disobedient and rebellious against AL-Rahman the most
and from every group We will drag out the bitterest enemy of the Kind Lord.
Then We will certainly begin by dragging out of every group the ones most defiant to the Most Compassionate.
Then We shall pick out from every faction those who were most obstinate against the Merciful.
and then from every sect We will carry off its stoutest rebels against the Lord of Mercy
Then we will pick out from each group the most ardent opponent of the Most Gracious.
Then from every sect, We will drag out those who were the most defiant towards the Merciful.
Then from every sect, We will drag out those who were the most disobedient towards the Merciful to all.
Then, We will snatch from each sect those who are strongest insolent uponAl-Rahman (The Widely merciful).
Then shall We pick out from every group whichever of them was more intensely rebellious against the Beneficent (Allah)
and thereupon We shall drag out from every group those who had been most obstinate in their rebellion against the Most Merciful.
Then, We will drag out from among every sect the most stubborn in rebellion to the Beneficent
Then We will most certainly draw forth from every sect of them him who is most exorbitantly rebellious against the Beneficent Allah
Then shall WE certainly pick out, from every group, those of them who were most stubborn in rebellion against the Gracious God
Then indeed We shall pluck out from every group whosoever among them was most insolent toward the Compassionate
Then indeed, We shall pull out from every sect all those who were worst in strongest rebellion against (Allah) the Most Gracious (Ar-Rahman)
Then, We will extract from each group those who were most defiant towards the Most Merciful.
Then, out of every sect, We will snatch those most defiant to the Most Merciful
Then We will surely extract from every sect those of them who were worst against the Most Merciful in insolence
Then surely We will definitely draw out from every sect whichever of them has been most bold against the Merciful.
Then shall We certainly drag out from every sect all those who were worst in obstinate rebellion against (God) Most Gracious
Then shall We certainly drag out from every sect all those who were worst in obstinate rebellion against (Allah) Most Gracious
ثُمَّ لَنَحۡنُ أَعۡلَمُ بِٱلَّذِینَ هُمۡ أَوۡلَىٰ بِهَا صِلِیࣰّا ٧٠
We know best who most deserves to burn in Hell
Then, surely We know best those who deserve to be burnt in it.
Then surely it is We who are the Best Knower of these worthiest of being therein roasted.
We know best who deserve to be burnt in (the Fire)
For We know well who has deserved to burn in fire.
Then it is We who will know best those most deserving to roast in it.
Then surely We will know best those who deserve most to enter it
Indeed, We know best who deserves most (and before all others) to be thrown into Hell to roast therein
Behold! We surely know best those who are the most deserving of being cast and burnt therein (- the Hell)
then We shall know very well those most deserving to burn there
And We certainly know better those who deserve it, entering (and burning).
I know exactly who deserves to be burnt in the Hell
And certainly We know best those who are most worthy of being burned in there forever
Then (they will realize that) We surely know better of those who are most deserving to roast in it.
Then we know best which of them deserves most to be broiled therein
Moreover, We well know those who most deserve to be burned in hell
Then certainly We know best those who are most deserving to be burnt therein.
and We best know which of them are more worthy to be burned therein
And surely We are best aware of those who are most deserving to be broiled therein
We alone know who deserves most to be burned therein
Then shall we know right well to whom its burning is most due
Then verily, We know better who are most worthy for being thrown therein (i.e., in Hell)
After that We are greater in knowledge of those, they who are most deserving of roasting in it.
Certainly, We know best who are the most worthy to be set ablaze therein.
Certainly We know best who deserves most to be burned therein
and then We shall know well all those most worthy to be cast in Hell
Again, We certainly know best those who deserve most to be burned therein
Then surely We know best about those who are most worthy to enter therein.
And We do certainly know best those who deserve most to be burned therein
And We know best those who are most deserving of being thrown into Hell
Then, it is We who are best aware of those who deserve to be burnt therein
Then, it is We who are best aware of those who deserve to be burnt therein
Then, it is We who are best aware of those who deserve to be burnt therein.
Then We are (E) more knowledgeable with (about) those who, they are more worthy/deserving roasting/suffering/burning with (in) it (Hell)
for, indeed, We know best as to which of them is most deserving of the fires of hell
Thereafter indeed We know best the ones most deserving to roast constantly therein
And surely We are Best Aware of those most worthy to be burned therein
We know best who deserves greater suffering in hell fire
Then of course, We are most aware of those who are more deserving to enter it (the Jahannam )
We definitely know best those who are most worthy of being burnt therein.
Of course, We know very well who amongst them deserves to burn in hell
Verily, We already know those who are most worthy of being burnt therein.
We do know quite well the most deserving among the wide circle of the all to the torment to be laid upon the damned in Hell
We know who deserves to burn in it.
And We truly know best who is most deserving of burning in it.
Then We will know best those who are most deserving to burn in it.
And then We surely know best who deserve most to be burnt in its flames
We know full well those who are most deserving of burning therein.
Surely, We know best who most deserves the fire of Hell.
Surely, We know best who most deserves the fire of Hell.
Then surely, We are more knowledgeable by those who most deserve to be flamed by it.
Again We do know best those who deserve most to be burnt therein
For, indeed, We know best who most deserve to be burnt in the fire of hell.
And certainly We know best those who are more worthy of being burned therein
Again We do certainly know best those who deserve most to be burned therein
And surely, WE know best those deserving to be burnt therein
Then We shall surely know those who most deserve to burn therein
Then certainly, We know well those who are most worthy of being burned in there
Then, We will ascertain who deserves to be cast into it.
We are fully aware of those most deserving to scorch in it
Then, surely it is We who are most knowing of those most worthy of burning therein
Then surely, We know best those who they are most worthy of broiling in it.
And certainly We know best those who are most worthy of being burned therein
And certainly We know best those who are most worthy of being burned therein
وَإِن مِّنكُمۡ إِلَّا وَارِدُهَاۚ كَانَ عَلَىٰ رَبِّكَ حَتۡمࣰا مَّقۡضِیࣰّا ٧١
but every single one of you will approach it, a decree from your Lord which must be fulfilled
There is not one of you, who will not pass over it (hell); this is a Decree with your Lord,
And not one of you but shall pass over it: it is for thy Lord an ordinance decreed.
There is not one among you who will not reach it. Your Lord has made this incumbent on Himself
And there is none among you who He will not pass through (experience) Hell! This is, by your Rabb, a definite decree.
There is not one of you who will not come to it. That is the final decision of your Lord.
There is none of you but will come to it: a [matter that is a] decided certainty with your Lord
There is no one among you, (O humankind,) who will not come to it. This is a fixed decree which your Lord has bound Himself to fulfill
There is none among you, (O those condemned to Hell!), but he shall reach there (- the Hell). This is (a promise) binding on your Lord, an absolute decree
Not one of you there is, but he shall go down to it; that for thy Lord is a thing decreed, determined
And there is not any of you who will not arrive there (around hell). This is an unavoidable decision of your Lord.
Every one of you will tour the Hell (to feel how awful of a place it is.
And none of you will avoid passing by it. This is a decree with your Lord which must be accomplished
But every single one of you is bound to approach it; this has been an unavoidable decree of your Lord.
There is not one of you who will not go down to it,- that is settled and decided by thy Lord
And there is none among you who shall not pass over hell; this is an obligatory affair, binding upon your Lord. (Allah will make everyone pass over the back of hell - on a thin bridge.
And there is not one among you but that he must come upon it. That was a decree most binding on Your Lord.
There shall be none of you but shall descend into the same hell: This is an established decree upon thy Lord
There is not one of you who will not go down to it (the Fire), that is a fixed Decree of your Lord
There is not one of you who shall not go down to it: such is a thing decreed, determined by your Lord
No one is there of you who shall not go down unto it - This is a settled decree with thy Lord
And not from you [(who are mentioned in Verses 19/65-70) would remain outside] but must be one who entered it (i.e., Hell). (This) is unto your Nourisher-Sustainer, a decree, decreed
There is none of you, but ones who go down to it. This had been a thing decreed, that decreed by thy Lord.
There is not a single (unrepentant sinner) who will not advance to it. This is the Lord’s inevitable decree.
There is not a single one of you, who shall not pass over it, this absolute decree of your Lord is unavoidable
There is not one of you but shall pass by Hell. This is a decree which your Lord will fulfil
And there is not one of you but shall come to it. This is an unavoidable decree of thy Lord
And there is not one of you but will pass over it, this is an inevitable decision of your Fosterer.
And there is not one of you, but shall come to it. For your Lord this is a decree already issued
And there is none of you but will pass over Hell. This (promise,) which will certainly be fulfilled, is absolutely with your Lord
And every single one of you must pass by it. This for your Lord is a certainty that will come to pass
And every single one of you will encounter it. This for your Lord is a certainty that will come to pass
And every single one of you will encounter it. This for your Lord is a certainty that will come to pass.
And that from you (there is not) except (who is) nearing/approaching it , (that) was on (by) your Lord decidedly/positively ordered/executed
And every one of you will come within sight of it: this is, with thy Sustainer, a decree that must be fulfilled
And decidedly not one of you (there is), except that he will go (herded) down to it; that, for your Lord, has been a thing decreed, a must
There is not one of you but shall approach it. That is a fixed ordinance of thy Lord
It is the inevitable decree of your Lord that every one of you will be taken to hell
There is none among you who does not have to arrive at it. This is undertaken by your Lord as an absolute decree, bound to be enforced
There is not one of you but will pass over it. That is the inevitable decree of your Lord
There isn´t any of you who can avoid passing by the hellfire. Your Lord has made this incumbent upon Himself
There is none of you but will pass over it. That is an inevitable decree of your Lord,
None of you people but shall go by it -the confines of Hell-, an inevitable event that is promised by Allah and incumbent upon Him and no one is destined to escape it
However, every one of you will come near it – a decree of your Lord that will be fulfilled.
There is none of you who will not pass over it. ˹This is˺ a decree your Lord must fulfil.
And all of you will approach it, this is a final decision of your Lord.
There is not one among you who shall not pass through it: such is the absolute decree of your Lord
Every single one of you must see it; this is an irrevocable decision of your Lord.
And all of you will go through it. This is a decree from your Lord that must be fulfilled.
And all of you will go through it. This is a decree from your Lord that must be fulfilled.
And there is none from you except he is incoming to it. This is upon your Lord an inevitability decreed.
And (there is) not one of you but shall come to it (Hell). This is, with your Lord, a fixed decree
There is not one among you who shall not pass over it: this is, for your Lord, a decree that must be fulfilled.
Everyone of you (followers of the most stubborn rebels) will approach it (19:69), (19:86), (21:99)). This is a fixed decree of your Lord
And there is not one of you but shall come to it; this is an unavoidable decree of your Lord
And there is not one of you but will come to it. This is an absolute decree of thy Lord
And there is not one of you, but that he will approach it. It is, with thy Lord, a decree determined
And (there is) not one of you who will not go over it (Fire): That is a Decree with your Lord, which must be completed
Every single one of you will traverse it; this is an irrevocable decree from your Lord.
There is not one of you but will go down to it. This has been an unavoidable decree of your Lord
And there is none of you except he will come to it. This is upon your Lord an inevitability decreed
And none of you except will come to it. It was upon your Lord absolutely decreed.
Not one of you but will pass over it: this is, with thy Lord, a Decree which must be accomplished
Not one of you but will pass over it: this is, with thy Lord, a Decree which must be accomplished
ثُمَّ نُنَجِّی ٱلَّذِینَ ٱتَّقَوا۟ وَّنَذَرُ ٱلظَّـٰلِمِینَ فِیهَا جِثِیࣰّا ٧٢
We shall save the devout and leave the evildoers there on their knees
then We shall save those who feared (Allah) and were dutiful to Him. And We shall leave the wrongdoers in it (hell) kneeling.
Then We shall deliver those who have feared, and shall have the wrong-doers therein kneeling.
We shall deliver those who took heed for themselves, and leave the evil-doers kneeling there
Then We will save those who protected themselves (who exhibit the forces that become manifest as a result of living ones’ reality) and leave the transgressors on their knees!
Then We will rescue those who had taqwa and We will leave the wrongdoers in it on their knees.
Then We will deliver those who are Godwary, and leave the wrongdoers in it, fallen on their knees
Then We will save those who keep from disobedience to Him in reverence for Him and piety, and We will leave in it the wrongdoers (who associate partners with God or deny Him), humbled on their knees
And (let Us tell you another thing,) We shall save those who guard against evil and are righteous. We shall leave only the wrong doing people therein (the Hell) fallen on their knees
Then We shall deliver those that were godfearing; and the evildoers We shall leave there, hobbling on their knees
Then We save those who were cautious (of God), and We leave the wrongdoers in there on their knees.
Then I will rescue the righteous ones and leave the criminals therein to suffer
But We will save those who guarded against wrong, and We will leave the wrongdoers in there, on their knees
Then We deliver those who were mindful (of God) and leave the unjust in it on their knees.
Then we will save those who fear us; but we will leave the evildoers therein on their knees
We shall then rescue the pious - and leave the unjust in it, fallen on their knees
Then We will save all those who guarded their own souls against wrong doings and We will leave the wrongdoers therein kneeling.
Afterwards We will deliver those who shall have been pious, but We will leave the ungodly therein on their knees
Then We will save those who fear Us; but We will leave the evildoers therein on their knees
Then, We will save those who were cautious of Us, but the harmdoers shall be left there hobbling on their knees
Then will we deliver those who had the fear of God, and the wicked will we leave in it on their knees
After all, We save those who remained righteous (by honestly obeying the teachings in the Scripture). And We shall leave the wrong doers therein on (their) knees
Again, We will deliver those who were Godfearing and We will forsake the ones who are unjust, in it, ones who crawl on their knees.
We will deliver those who feared, and We will leave the sinners therein, on bent knees.
then We will deliver those who were pious and leave the wrongdoers therein humbled on their knees
Then We shall deliver those that feared Allah and leave the wrong-doers there on their knees
And We shall deliver those who guard against evil, and leave the wrongdoers therein on their knees
Then We will deliver those who had guarded (against evil) and We will leave in it those who were unjust, on their knees.
And We will save (from Hell) those who fear Allah, and We will consign the wrongdoers therein on their knees
Then We shall deliver the Godfearing, and shall leave the wrongdoers in it (Hell) down on their knees
Then We will save those who were righteous, and We leave the wicked in it on their knees
Then We will save those who were righteous, and We will leave the wicked in it on their knees
Then We will save those who were righteous, and We will leave the wicked in it on their knees.
Then We save/rescue those who feared and obeyed, and We leave (disregard) the unjust/oppressors in it kneeling/standing on (their) toes
And once again: We shall save [from hell] those who have been conscious of Us; but We shall leave in it the evildoers, on their knees
Thereafter We will safely deliver the ones who were pious and leave behind the unjust (ones), (abjectly) kneeling
Then We shall rescue those who kept from evil, and leave the evil-doers crouching there
We will save the pious ones from the hell fire and leave the unjust people therein in crowded groups
Then We will save those who feared Allah, and will leave the wrongdoers in it, fallen on their knees
We shall deliver those who acted piously toward the Lord, and We will leave in it those who were grossly unfair and morally wrong, humbled on their knees.
Then, We will let the transgressors fall tumbling down into it, but We will rescue those who have been heedful and pious
Then We shall deliver those who act piously toward the Lord, leaving those who willfully persist in yielding to their whims there on their knees.
There, will We lead safely and deliver those who entertained the profound reverence dutiful to Allah and leave to it down on their knees the wrongful of actions whom it asserts as her own
Then We shall save the pious whilst leaving the wrongdoers on their knees in Hell
Then We will deliver those who were devout, leaving the wrongdoers there on their knees.
Then We rescue those who bewared (of Allah) and abandon the wrongdoers kneeling down in it.
We will deliver those who fear Us, and therein leave the wrongdoers, on their knees
Then we rescue the righteous, and leave the transgressors in it, humiliated.
Then We will save those who were mindful of God and leave the unjust on their knees.
Then We will save those who were mindful of God and leave the unjust on their knees.
Then We will save those who were pious, and leave the oppressors, in it upon their knees.
Then We shall rescue those who kept from evil, and leave the unjust therein on their knees
But We shall save those who are God-fearing, and leave the wrongdoers there, on their knees.
And once again, We shall save the upright and leave the wrongdoers crouching in humiliation. (Those who walk aright will be kept so clear of hell that they won't even hear any commotion (21:102))
And We will deliver those who guarded (against evil), and We will leave the unjust therein on their knees
And WE shall save the righteous, and shall leave the wrongdoers therein, on their knees
Then We shall save those who are reverent and leave the wrongdoers therein, on their knees
Then We shall save those who kept away from evil, and We shall leave the wrongdoers in there, (pulled down) on their knees
Then, We will rescue the righteous and leave the wrongdoers within it, on their knees.
Then We will rescue those who were devout, and leave the wrongdoers in it, on their knees
Then We will save those who feared Allah and leave the wrongdoers within it, on their knees
Then We will save those who feared; and We will leave the wrongdoers in it, kneeling.
But We shall save those who guarded against evil, and We shall leave the wrong-doers therein, (humbled) to their knees
But We shall save those who guarded against evil, and We shall leave the wrong-doers therein, (humbled) to their knees
وَإِذَا تُتۡلَىٰ عَلَیۡهِمۡ ءَایَـٰتُنَا بَیِّنَـٰتࣲ قَالَ ٱلَّذِینَ كَفَرُوا۟ لِلَّذِینَ ءَامَنُوۤا۟ أَیُّ ٱلۡفَرِیقَیۡنِ خَیۡرࣱ مَّقَامࣰا وَأَحۡسَنُ نَدِیࣰّا ٧٣
When Our revelations are recited to them in all their clarity, [all that] the disbelievers say to the believers [is], ‘Which side is better situated? Which side has the better following?’
And when Our clear Verses are recited to them, the disbelievers say to those who believe: “Which of the 2 groups (believers and disbelievers) have best position and better place?”
And when Our manifest revelations are rehearsed unto them, those who disbelieve say unto those who believe: which of the two portions is better in station and goodlier in company?
When Our lucid revelations are read out to them, the infidels say to those who believe: "Which of the two groups is better in standing, and whose company is more excellent?"
When Our proofs are clearly recited and informed to them, those who deny the knowledge of the reality said to the believers, “Which of the two factions are better in position and association?”
When Our Clear Signs are recited to them, those who are kafir say to those who have iman, ´Which of the two parties has the better position and the more illustrious gathering?´
When Our manifest signs are recited to them, the faithless say to the faithful, ‘Which of the two sides is superior in station and better with respect to company?’
When Our Revelations, clear as evidence and in meaning are recited (and conveyed) to them, those who persistently disbelieve say to those who believe: "Which of the two parties (– you or us –) is superior in status with more impressive dwellings and more imposing as a company?"
When Our clear Messages are recited to them the disbelievers say to those who believe, `Which of the two parties of us is better in respect of position and (makes) more impressive society?
When Our signs are recited to them as clear signs, the unbelievers say to the believers, 'Which of the two parties is better in station, fairer in assembly?
And when Our clear signs are read to them, those who disbelieved say to those who believed: “Which one of the two groups is in better position and in better company?”
When My Revelations is recited to people, those who disbelieve say to those who believe: “How come then we are more prosperous and more powerful than you?”
When Our clear signs are rehearsed to them, the unbelievers say to those who believe, “Which of the two sides is in a better position? Which makes the best call?
And when Our signs are read to them, evident, those who have denied say to those who have attained faith, “Which of the two groups is better in position and fairer in company?”
And when our signs are recited to them manifest, those who misbelieve say to those who believe, 'Which of the two parties is best placed and in the best company?
And when Our clear verses are recited to them, the disbelievers say to the Muslims, "Which group has a better home, and a better alliance?"
And whenever Our signs are related unto them clearly, those who disbelieve will say to those who believe, “Which of the two parties is better in station and more excellent in entourage?”
When our manifest signs are read unto them, the infidels say unto the true believers, which of the two parties is in the more eligible condition, and formeth the more excellent assembly
And when Our clear revelations are recited to them, those who disbelieve say to those who believe, "Which of the two parties (your s or mine) is best placed and in the best company?"
When Our clear verses are recited to them the unbelievers say to the believers: 'Which of the two parties has a better position or company?
And when our clear signs are rehearsed to them, the infidels say to those who believe: "Which of the two parties is in the best plight? and which is the most goodly company?"
And when are recited unto them Ayaatuna Bayyinatin, the disbelievers said to those who have Believed: “Which of the groups is better in position and more decent in an assembly?
And when are recounted to them Our signs, clear portents, those who were ungrateful would say to those who believed: Which of the two groups of people is best in station and fairer in alliance?
When Our clear signs are recited to them, the unbelievers say to the believers, “Which of the two sides has the better position and the more prestigious gathering?”
When Our Clear Revelations are recited to them the unbelievers say to the believer: "Which one, of the two of us, have fine dwelling and better companions?"
When Our clear revelations are recited to those who deny the Truth they are wont to say to those who have faith: "Which of the two groups has a better status and whose assemblies are grander?"
And when our clear messages are recited to them, those who disbelieve say to those who believe: Which of the two parties is better in position and better in assembly
And when Our clear signs are read to them, those who do not believe say to those who believe, "Which of the two parties (yours or ours) is better in position and better in assembly?"
And when Our clear Verses/signs are recited to them, those who disbelieve say to those who believe, "Which of the two groups of us are better in position and well organised?"
And when Our enlightening Verses are recited to them, the disbelievers say to the believers: ‘(See in the selfsame world) which of us two groups has better housing and a more influential social circle.
And when Our clear revelations were recited to them, those who rejected said to those who believed: "Which of the two groups of ours is more in authority and more prosperous"
And when Our clear revelations were recited to them, those who rejected said to those who believed: "Which of our two groups is in a better station and more prosperous?
And when Our clear revelations were recited to them, those who rejected said to those who believed: "Which of our two groups is in a better station and more prosperous?"
And when Our evidences/verses evidences are read/recited on (to) them, those who disbelieved said to those who believed: "Which (of) the two groups/parties/flocks is (in) better residence and best gathering/assembly/club?"
AS IT IS, whenever Our messages are conveyed to them in all their clarity, those who are bent on denying the truth are wont to say unto those who have attained to faith: "Which of the two kinds of man is in a stronger position and superior as a community?"
And when Our ayat (Verses or signs) are recited to them as supremely evident (signs), the ones who have disbelieved say to the ones who have believed, "Whichever of the two groups is more charitable (i.e., better) in station and fairer council?"
And when Our clear revelations are recited unto them, those who disbelieve say unto those who believe: Which of the two parties (yours or ours) is better in position, and more imposing as an army
When Our revelations are recited to them, the unbelievers say to the faithful ones, "Which of us is more prosperous?"
When Our verses are recited to them in all their clarity, the disbelievers say to the believers, .Which of the two groups is superior in its place and better in its assembly?
When Our ‘Verses’ are recited to them as perspicuous signs, those who excessively indulge in disbelief (in Allâh) say to those who have placed their in Allâh: "Which of the two groups is more eminent in status, and more magnificent in respect of companions?"
When Our clear lucid verses are recited, those who disbelieve the verses taunt those who believe by saying, "Which of the two of us has a better abode, and enjoys and mingles with better and more distinguished company?"
And when Our Verses are recited to them as conclusive evidence, those who persistently refuse to yield to the Truth say to those who live by Faith: ‘Which of the two groups is more eminent in status and more magnificent in respect of companions?’
When Our revelations are recited to them, revelations distinctly expressing all that is meant leaving nothing merely implied, they exclaim: "which of the two parties" they ask, "holds a high position in the social scale and status and in society, the nobility who do not follow Muhammad or the no-bodies who follow him!"
When Our clear verses are recited to them, the disbelievers say to the believers, “Which of the two groups has better dwellings and who has luxurious clubs?”
When Our clear revelations are recited to them, the disbelievers ask the believers ˹mockingly˺, “Which of the two of us is better in position and superior in assembly?”
And when Our clear signs are recited to them, those who reject (the truth) say to those who believe: which of the two groups is more settled and better represented?
And when Our revelations are recited to them, manifest, the unbelievers say to the faithful: ‘Which of us two will have a finer abode and better companions?‘
When our revelations are recited to them, clearly, those who disbelieve say to those who believe, "Which of us is more prosperous? Which of us is in the majority?"
And when Our verses, which are perfectly clear, are recited to them, the unbelievers say to those who believe, "Which of [our] two parties is in the better position and enjoys superior influence?"
And when Our clear verses are recited to them, the unbelievers say to those who believe, "Which of [our] two parties is in the better position and enjoys superior influence?"
And when our verses are recited as proofs upon them, those who disbelieved said to those who believed, “Which of the two teams is goodness in station, and best council?”
And when Our clear revelations are recited unto them, those who disbelieve say to those who believe: 'Which of the two parties is better in station and fairer in assembly'
When Our revelations are recited to them in all their clarity, the unbelievers say to those who believe: 'Which of the two sides has a better position and a superior community?'
As it is, when Our Messages are presented to them in all clarity, the rejecters say to the believers, "Which of the two sides, yours or ours, has a better position and glamour?"
And when Our clear communications are recited to them, those who disbelieve say to those who believe: Which of the two parties is best in abiding and best in assembly
And when OUR manifest Signs are recited unto them, the disbelievers say to the believers, `Tell us, which of the two parties is better in respect of position and is more impressive in respect of companions?
And when Our signs are recited unto them as clear proofs, those who disbelieve say unto those who believe, “Which of the two groups is better in station or fairer in company?
And when Our Clear Signs are read to them, the disbelievers say to those who believe, "Which of the two sides is better in position? Which makes the better show in public?"
When Our clear verses are presented to them, those who disbelieve say to those who believe, “Which of the two parties is better in position and better in association?”
When Our clear revelations are recited to them, those who disbelieve say to those who believe, 'Which of the two parties is better in position, and superior in influence?'
And when Our verses are recited to them as clear evidences, those who disbelieve say to those who believe, "Which of [our] two parties is best in position and best in association?"
And when Our signs are recited to them, clear proofs, those who disbelieved say to those who believed, 'Which of the two parties is best placed and in the best company?'
When Our Clear Signs are rehearsed to them, the Unbelievers say to those who believe, "Which of the two sides is best in point of position? Which makes the best show in council?"
When Our Clear Signs are rehearsed to them, the Unbelievers say to those who believe, "Which of the two sides is best in point of position? Which makes the best show in council?"
وَكَمۡ أَهۡلَكۡنَا قَبۡلَهُم مِّن قَرۡنٍ هُمۡ أَحۡسَنُ أَثَـٰثࣰا وَرِءۡیࣰا ٧٤
We have destroyed many a generation before them who surpassed them in riches and outward glitter
And how many from a generation have We destroyed before them, who were better in goods and outward appearance?
And how many a generation have We destroyed before these, who were goodlier in goods and outward appearance?
How many generations that had far more wealth and ostentation have We laid low before them
We have destroyed many generations before them who were better in wealth and appearance.
How many generations We have destroyed before them who had finer furnishings and a better outward show!
How many a generation We have destroyed before them, who were superior in furnishings and appearance
And yet, how many a generation have We destroyed before them who were superior in respect of possessions and outward show
And how many a generation have We destroyed before them, who were better off in assets and better in outward show and splendour (than these)
And how many a generation We destroyed before them, who were fairer in furnishing and outward show
And We destroyed many generations before them who were better in assets and in appearance.
How many of generations before them I destroyed while they were more prosperous and more powerful
And how many generations before them have we caused to perish, those who were even better off in possessions and appearance
And how many a generation have We annihilated before them who surpassed them in riches and splendor?
And how many generations before them have we destroyed who were better off in property and appearance
And many a generation We did destroy before them, who exceeded them in wealth and pomp
And how many a generation before them have We destroyed who were better furnished and better looking.
But how many generations have We destroyed before them, which excelled them in wealth, and in outward appearance
And how many generations before them have We destroyed who were better off in property and outward appearance
How many generations have We destroyed before them, who were far greater in riches and more boastful
But how many generations have we brought to ruin before them, who surpassed them in riches and in splendour
And how many a generation have We destroyed before them. They were better in possessions and outward pomp and show
How many before them We caused to perish whose generation was fairer in furnishing and outward show?
How many generations before them have We destroyed? They were even better in supplies and appearance.
Don’t they see, how many generations have We destroyed before them, who were far greater in riches and in splendor
How numerous are the peoples We destroyed before them - those that were more resourceful and grander in outward appearance
And how many a generation have We destroyed before them, who had better possessions and appearance
And how many of the generations have We destroyed before them, who were better in riches and in appearance (show) !
And how many of the generations have We destroyed before them who were apparently well established
And how many a people have We destroyed before them who were better off (than these) in worldly assets and pomp and show
And how many generations have We destroyed before them They had more wealth and more influence
And how many a generation have We destroyed before them? They had more wealth and more influence
And how many a generation have We destroyed before them? They had more wealth and more influence.
And how many We destroyed from before them from people of one era/generation/century? They are better home effects/money and appearance/pleasant appearance
And yet, how many a generation have We destroyed before their time-[people] who surpassed them in material power and in outward show
And how many a generation We caused to perish before them. They were fairer in furnishings and outward show
How many a generation have We destroyed before them, who were more imposing in respect of gear and outward seeming
How many generations of greater prosperity and splendor have We destroyed before them
How many a generation We have destroyed before them who were better in assets and outlook
Yet, how many a generation have We utterly destroyed, who had better abundance of valuable possessions and manifestation!
Many groups have We destroyed prior to them. They were better equipped, better furnished and better in appearance
Yet, so many generations have We destroyed before them, who had better abundance of valuable possessions and manifestation!
They fail to realize how countless were the generations We destroyed, generations who came to this world before them and were more affluent and enjoyed more splendour
How many generations did We destroy before them who were more affluent and looked smart?
˹Imagine, O Prophet˺ how many peoples We have destroyed before them, who were far better in luxury and splendour!
And how many generations have We destroyed before them who were better in luxury and appearance?
And how many generations have We destroyed before them, far greater in riches and in splendour
Many a generation have we annihilated before them; they were more powerful, and more prosperous.
And yet how many generations have We destroyed before them who surpassed them in possessions and [outward] appearance?
And yet, how many generations have We destroyed before them who surpassed them in possessions and [outward] appearance?
And how many generations have We destroyed before them, who were better furnishings and appearance?
And how many a generation have We destroyed before them, who were better in equipment and outward appearance
How many a generation have We destroyed before their time, who were superior in material riches and in splendour.
And yet, how many a communities Our Law of Requital has annihilated before them. They were better in equipment and glitter
And how many of the generations have We destroyed before them who were better in respect of goods and outward appearance
And how many a generation have WE destroyed before them, who were better off than these in wealth and better in outward show
How many a generation We destroyed before them who were fairer in [their] furnishings and in outward appearance
And how many (countless) generations have We destroyed before them, (those) who were even better in wealth and (looked) brighter to the eye
And how many a generation have We destroyed before them who were better in possessions and outward appearance?
How many a generation have We destroyed before them, who surpassed them in riches and splendor
And how many a generation have We destroyed before them who were better in possessions and [outward] appearance
And how many generations before them have We destroyed who were better off in property and appearance?
But how many (countless) generations before them have we destroyed, who were even better in equipment and in glitter to the eye
But how many (countless) generations before them have we destroyed, who were even better in equipment and in glitter to the eye
قُلۡ مَن كَانَ فِی ٱلضَّلَـٰلَةِ فَلۡیَمۡدُدۡ لَهُ ٱلرَّحۡمَـٰنُ مَدًّاۚ حَتَّىٰۤ إِذَا رَأَوۡا۟ مَا یُوعَدُونَ إِمَّا ٱلۡعَذَابَ وَإِمَّا ٱلسَّاعَةَ فَسَیَعۡلَمُونَ مَنۡ هُوَ شَرࣱّ مَّكَانࣰا وَأَضۡعَفُ جُندࣰا ٧٥
Say [Prophet], ‘The Lord of Mercy lengthens [the lives] of the misguided, until, when they are confronted with what they have been warned about- either the punishment [in this life] or the Hour [of Judgement]- they realize who is worse situated and who has the weakest forces.’
Say (O Muhammad): “Whoever is in the error, the Gracious (Allah) provides an extension (of opportunity) to him, until they see about which they were warned; either it is the punishment or the Hour (of Doom), they will know who is in worst position, and who is weaker in forces
Say thou: whosoever is in error--surely unto him the Compassionate lengtheneth a length, until When they behold that wherewith they were threatened, either the torment or the Hour, then they shall come to know whosoever is worse in position and weaker as an army.
Say: "Ar-Rahman extends the life of those who are astray until they come to realise what had been promised them was either (physical) affliction or (the terror) of Resurrection. Then will they know who is worse in position, and who is weak in supporters
Say, “Whoever is in error, let the Rahman extend his time! Until they see that which has been promised to them, the punishment, or that hour (of death or Doomsday) they will know who is more evil and weaker in army!”
Say: ´As for those who are astray, let the All-Merciful prolong their term until they see what they were promised, whether it be the punishment or the Hour. Then they will know who is in the worse position and has the weaker troops.´
Say, ‘Whoever abides in error, the All-beneficent shall prolong his respite until they sight what they have been promised: either punishment, or the Hour.’ Then they will know whose position is worse, and whose host is weaker
Say: "Whoever is lost in error, no matter how much the All-Merciful adds (to their wealth and how long He prolongs their life-span), when they face what they were promised – whether it be punishment (here in this world) or the Last Hour – they will come to know who is worse in position and weaker in forces
Say, `The Most Gracious (God) gives those, who are steeped in error, long respite.' But when such people see that with which they are threatened, be it some (worldly) punishment or the Hour (of complete and final destruction), they shall realize who is worse placed and weaker in forces
Say: 'Whosoever is in error, let the All-merciful prolong his term for him! Till, when they see that they were threatened, whether the chastisement, or the Hour, then they shall surely know who is worse in place, and who is weaker in hosts.
Say: “Anyone who is in error, then the beneficent extends an extension to him (to continue on with their ways), until they see what they are promised, either the punishment or the Hour, then they are going to know who is in a worse position and weaker in forces.
Say to them: “Those who choose the darkness, the Most Gracious will let them continue their appointed life span. Then they will see what is already promised for them (either the punishment or the Resurrection.) It is only then when they will realize who is the least prosperous and the least powerful.”
Say, “If any people go astray, God the Merciful Benefactor, allows it until they see the warning of God, either during punishment or on the Hour, they will finally realize who is worse in position, and weakest in force
Saysg, “Whoever has been in utter misguidance, may the All-Merciful fully extend for him.” Until, when they see what they were promised—either punishment or the Hour—then they will know who was in a worse position and weaker as an army.
Say, 'Whosoever is in error, let the Merciful extend to him length of days!- until they see what they are threatened with, whether it be the torment or whether it be the Hour, then they shall know who is worse placed and weakest in forces!
Proclaim, "For one in error - so the Most Gracious may give him respite; to the extent that when they see the thing which they are promised - either the punishment or the Last Day; so then they will come to know for whom is the evil rank and whose army is weak."
Say, “Whoever continues to be in the misguidance, Ar-Rahman [The All-merciful] will relent towards him with utmost relenting” until when they see that which they were promised either the punishment or the hour. They will then know who is worse in station and weaker in soldiery.”
Say, whosoever is in error, the Merciful will grant him a long and prosperous life; until they see that with which they are threatened, whether it be the punishment of this life, or that of the last hour; and hereafter they shall know who is in the worse condition, and the weaker in forces
Say, "Whoever is in error, the Beneficent will extend to him until they see what they are threatened with, whether it be the torment in this world or whether it be the Hour (of Doom in the Hereafter), then they shall know who is worse placed and wea
Say: 'Whosoever is in error, let the Most Merciful prolong his life span until they see that which they were threatened, be it a punishment, or the Hour. Thenshall they know whose is the worst place and who is weaker in hosts.
SAY: As to those who are in error, the God of Mercy will lengthen out to them a length of days Until they see that with which they are threatened, whether it be some present chastisement, or whether it be "the Hour," and they shall then know which is in the worse state, and which the more weak in forces
Say: “Whoever is in error, then surely Ar-Rahman would extend to him a respite until when they saw what they are promised (i.e., ) either the Punishment or the Hour, then soon they will know who is he who is more in danger or evil regarding position, and weaker in forces.
Say: Whoever had been in fallacy, The Merciful will prolong his prolonging for him. Until when they would see what they are promised, either the punishment or the Hour, then, they will know whose place is worse and whose army is weak.
Say, “As for whoever lives in sin, may the Most Gracious extend his/her life until the promise is seen either in punishment or in the hour [of judgment]. They will finally realize who has the worst plight and the weakest following.
Tell them: "Anyone who has gone astray, the Compassionate (Allah) prolongs his respite and extends an opportunity until they see about which they were warned; - be it a worldly scourge or the Hour of Doom - then they will realize whose is the worst dwelling and whose are the weak companions
Say: "The Most Compassionate Lord grants respite to those who stray into error, until they behold what they had been threatened with, either God´s chastisement (in the world) or the Hour (of Resurrection)" - then they fully know whose station is worse, and who is weaker in hosts
Say: As for him who is in error, the Beneficent will prolong his length of days; until they see what they were threatened with, either the punishment or the Hour. Then they will know who is worse in position and weaker in forces
Say, "For one who is in error, the Beneficent (Allah) allows (the rope of leniency) to stretch for him (with a set) stretching, until when they see that which they were promised, either the punishment or the hour of doom, then they will know who is in an evil position and weaker in forces.
Say, "The Gracious Allah will surely give a long lease to all those who have gone astray, until they see what they were warned about: the punishment or the Hour. Then they shall know who is worse in position and weaker in force."
Say: ‘The Most Kind (Lord also) grants respite in age and luxury to the one who is lost in error until, when they see what they have been promised—the torment or the Day of Rising—then they will come to know him who is worse in respect of dwelling and (also) weaker in respect of troops.
Say: "Whoever is in misguidance, then the Almighty will lead them on." Until they see what they have been promised, either the retribution or the Hour. Then they will know who is in a worst place and weaker in power
Say: "Whoever is in misguidance, then the Almighty will lead them on." Until they see what they have been promised, either the retribution or the Hour. Then they will know who is in a worse place and weaker in power.
Say: "Whoever is in misguidance, then the Almighty will lead them on." Until they see what they have been promised, either the retribution or the Hour. Then they will know who is in a worse place and weaker in power.
Say: "Who was in the misguidance, so the merciful will extend/spread (E) for him extension/spreading until when they saw/understood what they are being promised, either the torture, and either the Hour/Resurrection , so they will know who he is worst (in) a place/position, and weaker soldiers/warriors."
Say: "As for him who lives in error, may the Most Gracious lengthen the span of his life! [And let them say whatever they say until the time when they behold that [doom] of which they were forewarned-whether it be suffering [in this world] or [at the coming of] the Last Hour -: for then they will understand which [of the two kinds of man] was worse in station and weaker in resources
Say, "Whoever has been in errancy, then indeed The All-Merciful will grant him an extension of days (Literally: extend for him an extension "of days") until, when they see what they were promised, whether the torment or the Hour, then they will soon know who is in an eviler place and weaker in hosts."
Say: As for him who is in error, the Beneficent will verily prolong his span of life until, when they behold that which they were promised, whether it be punishment (in the world), or the Hour (of doom), they will know who is worse in position and who is weaker as an army
(Muhammad), tell them, "The Beneficent God gives respite to those who have gone astray only until they face the torment with which they were threatened or to the Day of Judgment. Then they will find out who will have the most miserable place and the weakest forces
Say, .Whoever stays straying, let his term be extended by the All-Merciful (Allah) still longer, until when they will see what they are being warned of: either the punishment or the Hour (of Doom), then they will know who was worse in his place and weaker in his forces
Say: "Whosoever is lost deception, then the Most Beneficent (Allâh) will definitely extend (the rope of deception) to him, until they face what they were threatened with, either the (divine) retribution, or the Inevitable ‘Hour’ . Then they will come to know who is worst in position, and who is weaker in forces.”
Say, "Rehman gives leeway to those who indulge in gross negligence until they get to see that which is promised to be their lot, either the punishment (in this world) or the hour (of judgment)! They would soon realise whose status is lower! Whose allies are weaker
Say: "Whoever is living a life of self-deception, the True Merciful (God) will definitely extend (the rope of deception) to him, until they face what they were threatened with, either the (divine) retribution or the Hour. Then they will come to know who is worst in position, and who is weaker in forces.”
Say to them -The infidels- O Muhammad "Those who are satisfied with their state of loss in the maze of error shall experience more of it. Allah shall give them enough rope to allow them free scope of action to commit themselves until the encounter with the promised punishment either at the hands of the Muslims here below or in Day hi Judgement Hereafter. There and then, shall they realize who are in the most grievous and dreaded state and have the lesser and weaker forces
Say: “Whoever is misguided, the Kind Lord gives him time until he sees what has been promised – either the punishment or the Final Hour. Then they will know who was in a bad place and who had the weakest forces.”
Say, ˹O Prophet,˺ “Whoever is ˹entrenched˺ in misguidance, the Most Compassionate will allow them plenty of time, until—behold!—they face what they are threatened with: either the torment or the Hour. Only then will they realize who is worse in position and inferior in manpower.”
Say: whoever is in error, the Merciful will give him space until when they see what they were promised, either the punishment or the hour, then they will know who is worse off and weaker in support.
Say: ‘The Merciful will bear long with those in error until they see the fulfilment of His promise: be it a worldly scourge or the Hour itself. Then shall they learn whose is the worse plight and whose the smaller following.‘
Say, "Those who choose to go astray, the Most Gracious will lead them on, until they see what is promised for them - either the retribution or the Hour. That is when they find out who really is worse off, and weaker in power."
Say, "As for him who is lost, let the Merciful-to-all lengthen the span of his days until they see what they were promised, punishment either [in this world] or at the Hour [of Judgment]. Then they will clearly see who is worse in possessions and who has the weaker forces."
Say, "As for him who is lost, let the Merciful-to-all lengthen the span of his days until they see what they were promised, punishment either [in this world] or at the Hour [of Judgment]. Then they will see who is worse in possessions and who has the weaker forces."
Say, “Whoever is in the astray, so Al-Rahman (The Widely merciful) will extend for him an extension.” Until, when they saw what they were promised, either the torment, or The Hour. So, they will know who was in an evil place and weaker troops.
Say: 'Whoever goes astray, the Beneficent (Allah) will prolong his span of life until, when they see what they were promised, whether it be the chastisement (in this world), or the Hour (of Doom), then they will know who is worse in position and weaker in hosts'
Say: As for those who live in error, may the Most Merciful lengthen their span of life!' But when they see the fulfilment of that of which they have been forewarned, be it suffering or the Last Hour, they will realize who is worst in position and weaker in forces.
Say, "The Beneficent gives respite to those who go astray. During this period of respite they either mend their ways or move on to see the promise of retribution in this life or the Hour of Doom. Then they know who is worse off and weaker in forces."
Say: As for him who remains in error, the Beneficent Allah will surely prolong his length of days, until they see what they were threatened with, either the punishment or the hour; then they shall know who is in more evil plight and weaker in force
Say, `The Gracious God grants those, who are in error, respite for a time until, when they will see that with which they are threatened - whether it be punishment or the final Hour - they will realize who is worse in respect of position and weaker in forces.
Say, “Whosoever is in error, the Compassionate will extend his term till, when they see that which they have been promised, be it the punishment or the Hour, they will know whose position is worse, and whose host is weaker.
Say: "If any men go towards wrong, (Allah) Most Gracious (Ar-Rahman) extends (the rope) to them, until, when they see the warning of Allah (being completed)— either as punishment or as (the coming of) the (final) Hour— At the end, they will see who is worse in position, and (who is) weaker in forces
Say, “The Most Merciful prolongs the life of those who are misguided.” Until they witness what they were warned of—either the punishment or the Hour. Then, they will realize who is in a weaker position and whose forces are fewer.
Say, 'Whoever is in error, the Most Merciful will lead him on.' Until, when they see what they were promised—either the punishment, or the Hour. Then they will know who was in worse position and weaker in forces
Say, "Whoever is in error - let the Most Merciful extend for him an extension [in wealth and time] until, when they see that which they were promised - either punishment [in this world] or the Hour [of resurrection] - they will come to know who is worst in position and weaker in soldiers."
Say, 'Whoever is in error, then let the Merciful extend for him, extending.’ Until when they see what they were threatened with, whether the punishment or whether the Hour, then soon they will know who he is evil in place and weaker in army.
Say: "If any men go astray, (God) Most Gracious extends (the rope) to them, until, when they see the warning of God (being fulfilled) - either in punishment or in (the approach of) the Hour,- they will at length realise who is worst in position , and (who) weakest in forces
Say: "If any men go astray, (Allah) Most Gracious extends (the rope) to them, until, when they see the warning of Allah (being fulfilled) - either in punishment or in (the approach of) the Hour,- they will at length realise who is worst in position, and (who) weakest in forces
وَیَزِیدُ ٱللَّهُ ٱلَّذِینَ ٱهۡتَدَوۡا۟ هُدࣰىۗ وَٱلۡبَـٰقِیَـٰتُ ٱلصَّـٰلِحَـٰتُ خَیۡرٌ عِندَ رَبِّكَ ثَوَابࣰا وَخَیۡرࣱ مَّرَدًّا ٧٦
But God gives more guidance to those who are guided, and good deeds of lasting merit are best and most rewarding in your Lord’s sight
And Allah increases in guidance for those who seek guidance. The everlasting righteous deeds are better with your Lord for reward and better for resort.”
And Allah increaseth in guidance those who let themselves be guided, and the righteous works that last are excellent with thy Lord in respect of reward and excellent in respect of return.
God gives greater guidance to those who are guided; and good deeds that endure are better with your Lord for reward, and better for consequence
Allah increases in knowledge (of the reality) those who are on the right path! In the sight of your Rabb the deeds of faith are better in return and better as merit.
Allah augments those who are guided by giving them greater guidance. In your Lord´s sight, right actions which are lasting are better both in reward and end result.
Allah enhances in guidance those who are [rightly] guided, and lasting righteous deeds are better with your Lord in reward, and better at the return [to Allah]
God strengthens in guidance those who have sought and found guidance. The righteous, good deeds of lasting merit are best in your Lord’s sight for reward, and best for returns
To those who follow guidance Allah gives increased guidance. And from the point of view of reward and ultimate return, (you should bear in mind that) the righteous deeds that last and endure are best in the sight of your Lord
And God shall increase those who were guided in guidance; and the abiding things, the deeds of righteousness, are better with thy Lord in reward, and better in retur
And God increases guidance of those who are guided. And the lasting good (works) have a better reward with your Lord and have a better return.”
God will increase in guidance those who crave for it. What really last is the good deeds; and the Lord knows what a fantastic reward and destiny waits for those who do the good deeds
“And God advances in guidance, those who seek guidance, and the things that endure are good deeds, these are best in the sight of your Lord as a reward, and best for their return.
And Allah increases in guidance those who seek guidance. And abiding deeds of righteousness are more rewardable by your Lord and better in return.
And those who are guided God will increase in guidance. And enduring good works are best with thy Lord for a reward, and best for restoration
And Allah will increase the guidance for those who have received guidance; and good deeds that remain have the best reward before your Lord, and the best outcome
And Allah will increase those who have attained to guidance in guidance. And the good deeds that remain are better in the sight of Your Lord as a reward and better as a place of return.
God shall more fully direct those who receive direction; and the good works which remain for ever, are better in the sight of thy Lord than worldly possessions, in respect to the reward, and more eligible in respect to the future recompence
And those who seek guidance, Allah will increase their guidance. And enduring good works are best with your Lord for a reward, and best for restoration (or eventual returns)
Allah will increase those who were guided in guidance and things that abide. Good deeds are better in reward with your Lord, and, better in return
But God will increase the guidance of the already guided. And good works which abide, are in thy Lord's sight better in respect of guerdon, and better in the issue than all worldly good
And Allah increases in guidance those who have adopted guidance. And the enduring righteous deeds are better with your Nourisher-Sustainer for (fetching) reward and better for (allotment of) a resort
And God increases in guidance those who were truly guided and endure in accord with morality. They are better with thy Lord in reward for good deeds and better for turning back.
“Allah advances in guidance those who seek guidance. Everlasting, righteous acts are best in the sight of your Lord, in respect to rewards and eventual returns.”
In fact, Allah increases in guidance those who seek guidance; everlasting are only the good deeds, which are the best in the sight of your Lord to earn you a better reward and yield you the best fruit?"
(On the contrary), Allah increases in guidance those who follow the Right Way. Lasting acts of righteousness are better in the sight of your Lord as reward and conducive to a better end
And Allah increases in guidance those who go aright. And deeds that endure, the good deeds, are, with thy Lord, better in recompense and yield better return
And Allah increases the guidance of those who receive guidance, and the (permanent) righteous works which remain, are better in the sight of your Fosterer, in respect of reward and better in respect of returns."
And Allah increases guidance of those who go by the Guidance. And lasting good deeds are better for reward with your Lord and yield better return
Allah adds to the guidance of those who are guided aright. And in the sight of your Lord, the lasting pious deeds are better in respect of reward and (also) more valuable in terms of end result
And God increases the guidance of those who are guided. And what remains of good is better with your Lord as a reward and a far better return
And God increases the guidance of those who are guided. And the goodness that endures is better with your Lord as a reward and a far better return
And God increases the guidance of those who are guided. And the goodness that endures is better with your Lord as a reward and a far better return.
And God increases those who were guided (in) guidance, and the remainders the correct/righteous deeds (are) better at your Lord a replacement/compensation and better (in) a return
And God endows those who avail themselves of [His] guidance with an ever-deeper consciousness of the right way; and good deeds, the fruit whereof endures forever, are, in thy Sustainer's sight, of far greater merit [than any worldly goods], and yield far better returns
And Allah increases the ones who have been guided in guidance. And the enduring things, the deeds of righteousness, are more charitable from the Providence of your Lord in requital and more charitable for turning back
Allah increaseth in right guidance those who walk aright, and the good deeds which endure are better in thy Lord's sight for reward, and better for resort
God further enlightens those who seek guidance. To those who do charitable deeds which produce continuing benefits, your Lord will give a better reward and a better place in Paradise
Allah makes those on the right path excel in guidance. And the everlasting virtues are better with your Lord in respect of reward and better in their return
Allâh increases in spiritual insight those whom He has already given them the revelation in the knowledge of Him. The righteous- good deeds of everlasting merit are better in the Sight of your Lord for reward, and better in respect of their eventual return.
Allah increases in guidance those who are on the straight path, and the results of their good deeds are better with Allah in terms of rewards and consequences
Those who have inclination to pursue salvation, Allâh increases in their inclination. The righteous acts of everlasting merit are far better with your Lord in reward and better in outcome.
But those who chose the path of righteousness and Providence their guide shall Allah make circumstances favourable to them to think better and do better wherefore the everlasting deeds of wisdom and piety are esteemed by Allah as most rewarding and of note and so much consequence
Allah keeps developing the guided in their guidance, and the lasting deeds of goodness are best with your Lord as a reward and the best outcome
And Allah increases in guidance those who are ˹rightly˺ guided. And the everlasting good deeds are far better with your Lord in reward and in outcome.
And Allah increases those who are guided in guidance, and the lasting good deeds have a better reward with your Lord and are better in return.
God will increase His guidance to those that follow the right guidance. Deeds of lasting merit shall earn you a better recompense in the sight of your Lord and a more auspicious end
GOD augments the guidance of those who choose to be guided. For the good deeds are eternally rewarded by your Lord, and bring far better returns.
To those rightly guided, God increases guidance, and the good deeds that will last are those that are deemed best and most rewarding in your Lord's sight.
To those rightly guided, God increases guidance, and the good deeds that will last are those that are deemed best and most rewarding in your Lord’s sight.
And Allah increases those who are guided, a guidance. And the everlasting righteous deeds are more goodness with your Lord, and best restoration.
And Allah increases in guidance those who are guided aright, and the everlasting good deeds are better with your Lord in reward, and better in return
God advances in guidance those who seek His guidance. Good deeds of lasting merit are, in your Lord's sight, worthy of greater recompense, and yield far better returns.
Allah increases in Guidance, those who seek it and wish to walk aright. The lasting good deeds that fulfill the needs of others, are eternally rewarded by your Lord, and are best for eventual returns and better for resort
And Allah increases in guidance those who go aright; and ever-abiding good works are with your Lord best in recompense and best in yielding fruit
And ALLAH increases in guidance those who follow guidance. And the good works that endure are best in the sight of thy Lord in respect of reward and in respect of the ultimate end.
God increases in guidance those who are rightly guided. And that which endures—righteous deeds—are better in reward with thy Lord, and better in return
"And Allah advances in guidance those who search for Guidance: And the things that last, good deeds, are best in sight of your Lord (Rab), as rewards, and best for (their) final returns."
God amplifies the guidance of those who are guided. The lasting acts of kindness are best with your Lord for reward, yielding the best return.
God increases in guidance those who accept guidance. And the things that endure—the righteous deeds—have the best reward with your Lord, and the best outcome
And Allah increases those who were guided, in guidance, and the enduring good deeds are better to your Lord for reward and better for recourse
And those who are guided, God will increase in guidance. And enduring good works are best with your Lord for a reward, and best in yielding returns.
"And God doth advance in guidance those who seek guidance: and the things that endure, Good Deeds, are best in the sight of thy Lord, as rewards, and best in respect of (their) eventual return."
"And Allah doth advance in guidance those who seek guidance: and the things that endure, Good Deeds, are best in the sight of thy Lord, as rewards, and best in respect of (their) eventual return."
أَفَرَءَیۡتَ ٱلَّذِی كَفَرَ بِءَایَـٰتِنَا وَقَالَ لَأُوتَیَنَّ مَالࣰا وَوَلَدًا ٧٧
Have you considered the man who rejects Our revelation, who says, ‘I will certainly be given wealth and children’
Have you seen the one who disbelieved in Our Verses and yet says: “Indeed I will be given wealth and children?”
Hast thou observed him who disbelieveth in Our signs and saith: surely I shall be vouchsafed riches and children.
Have you seen him who denies Our revelations, and says: "I will certainly be given wealth and children."
Did you see the one who denied Our signs and said, “I will most definitely be given wealth and children”?
Have you seen him who rejects Our Signs and says, ´I will certainly be given wealth and children there.´
Have you not regarded him who defies Our signs, and says, ‘I will surely be given wealth and children’
Have you considered the one who disbelieves in Our Revelations and says (in insolence): "(Whatever you say, I will continue just as I am, for) I will most certainly be given wealth and children"
Have you considered the case of one who denies Our Messages and says `I shall indeed be given great wealth and a number of children.
Hast thou seen him who disbelieves in Our signs and says, 'Assuredly I shall be given wealth and children'
Have you seen the one who disbelieved in Our signs and said: “I will certainly be given wealth and children.”?
Did you note the one who disregarded My Revelations and [sarcastically] said: “I will have lots of money and many children!”
Have you then seen the person who rejects Our signs and says, “I will certainly be given wealth and sons?
Have yousg seen the one who denied Our signs and said, “I will most surely be given wealth and children”?
Hast thou seen him who disbelieves in our signs, and says, 'I shall surely be given wealth and children?
So have you seen him who denied Our signs and says, "I shall certainly be given wealth and children?"
Have you ever seen the one who disbelieved in Our signs and said, “Most certainly I will be given wealth and children.”
Hast thou seen him who believeth not in our signs, and saith, I shall surely have riches and children bestowed on me
Have you seen him who disbelieves in Our signs, and says, "I shall surely be given wealth and children?"
Have you seen he who disbelieves Our verses and yet says: 'I shall surely be given wealth and children!
Hast thou marked him who believeth not in our signs, and saith, "I shall surely have riches and children bestowed upon me?"
Have you then seen who disbelieved in Ayaatina and said: “Certainly I shall be given wealth and children.”
Hadst thou seen him who was ungrateful for Our signs, who said: Will I be given wealth and children?
Have you seen the person who rejects Our signs, and yet says, “I will certainly be given wealth and children?”
Have you noticed the words of that person who rejects Our Revelations yet boasts: "I shall always be given wealth and children."
Have you seen him who rejected Our signs and said: "Surely I shall continue to be favoured with riches and children."
Hast thou seen him who disbelieves in Our messages and says: I shall certainly be given wealth and children
Then have you seen him who does not believe in Our signs and says, "I will definitely be given wealth and children?"
Have you, then, seen him who suppresses the Truth in Our Verses/signs and says, "I shall certainly be given wealth and children?"
Have you seen such a person that rejected Our Signs and said: ‘I shall certainly be given wealth and children (the same way, even on the Day of Resurrection)’
Did you see the one who rejected Our revelations and said: "I will be given wealth and children."
Did you see the one who rejected Our revelations and said: "I will be given wealth and children.
Did you see the one who rejected Our revelations and said: "I will be given wealth and children."
So did you see/understand who disbelieved with Our evidences/verses, and said: "I will be given property/possession/wealth and children ?"
And hast thou ever considered [the kind of man] who is bent on denying the truth of Our messages and says, "I will surely be given wealth and children"
So, have you seen (him) who has disbelieved in Our signs and said, "Indeed I will definitely be brought wealth and children"
Hast thou seen him who disbelieveth in Our revelations and saith: Assuredly I shall be given wealth and children
Note the words of the disbeliever, "I shall certainly be given wealth and children?"
Have you, then, seen him who rejected Our verses and said, .I shall certainly be given wealth and children.
Then, have you considered the one who disbelieves in Our ‘Verses’ and says (in insolence): "I shall definitely be given wealth and children (in the ‘Hereafter’)?"
Did you see the one who has chosen to deny Our signs and yet says, "I shall definitely be granted wealth and children?"
Then, have you seen the one who persistently refuse to yield to what We have revealed of the Knowledge of the Truth and says: ‘I will definitely be given wealth and children (in the Hereafter)?"
Do you see O Muhammad the one* who totally rejects Our revelations and denies the Hereafter as well as Our convincing signs, and mockingly says to his debtee**: "l will be given Hereafter, plenty and live in affluence and have progeny in numerosity then I will pay you the debt"
Have you seen him, who denies Our signs and boasts: “I will certainly be given wealth and children.”
Have you seen ˹O Prophet˺ the one who rejects Our revelations yet boasts, “I will definitely be granted ˹plenty of˺ wealth and children ˹if there is an afterlife˺.”?
Have you considered him who rejects Our signs and says: I will be given wealth and children.
Mark the words of him who denies Our signs and who yet boasts: ‘I shall surely be given wealth and children!‘
Have you noted the one who rejected our revelations then said, "I will be given wealth and children"?!
Have you considered the man who denies the truth of Our signs and says, "I will surely be given wealth and children."
Have you considered the man who denies the truth of Our signs and says, "I will surely be given wealth and children.”
So, have you seen the one who disbelieved with our verses, and said, “I will be given money and progeny”?
Have you seen him who disbelieves in Our revelations and says: 'I shall surely be given wealth and children (abundantly)
Have you ever considered [the case of] the one who denies Our signs and boasts: 'I shall surely be given wealth and children!'
Have you seen the kind of person who denies Our Messages and says, "Surely, I will be given wealth and children." (He fails to realize that there is more to life than these blessings)
Have you, then, seen him who disbelieves in Our communications and says: I shall certainly be given wealth and children
Hast thou not seen him who disbelieves in OUR Signs, and says, `I shall certainly be given great wealth and children?
Hast thou not considered the one who disbelieves in Our signs, and says, “I shall be given wealth and children.
Have you then seen the (sort of) man who rejects Our Signs, yet says: "I will truly be given wealth and children (if I was to be alive again)"
Did you consider him who denies Our revelations, and he says, “I will be given wealth and children?”
Have you seen him who denied Our revelations, and said, 'I will be given wealth and children'
Then, have you seen he who disbelieved in Our verses and said, "I will surely be given wealth and children [in the next life]?"
Have you seen him who disbelieves in Our signs, and says, 'I shall surely be given wealth and children?'
Hast thou then seen the (sort of) man who rejects Our Signs, yet says: "I shall certainly be given wealth and children?"
Hast thou then seen the (sort of) man who rejects Our Signs, yet says: "I shall certainly be given wealth and children?"
أَطَّلَعَ ٱلۡغَیۡبَ أَمِ ٱتَّخَذَ عِندَ ٱلرَّحۡمَـٰنِ عَهۡدࣰا ٧٨
Has he penetrated the unknown or received a pledge to that effect from the Lord of Mercy
Has he known the unseen or has he taken a Covenant from the Gracious (Allah)?
Hath he looked unto the Unseen, or hath he taken of the Compassionate a covenant?
Has he peeped into the Unknown, or obtained a promise from Ar-Rahman
Has he attained knowledge from the unknown or taken word from the Rahman?
Has he surveyed the Unseen or has he a contract with the All-Merciful?
Has he come to know the Unseen, or taken a promise from the All-beneficent
Has he gained knowledge of the Unseen, or has he made a (particular, private) covenant with the All-Merciful
Has he looked into and gained knowledge of the unseen or has he taken a promise from the Most Gracious (God)
What, has he observed the Unseen, or taken a covenant with the All-merciful
Did he know the unseen, or did he take a promise from the beneficent?
Does he know his future? Has he received such a pledge from the Most Gracious
Has he seen the unseen, or has he taken a contract with God, the Merciful Benefactor
Has he viewed the hidden realm, or has he taken with the All-Merciful a covenant?
Has he become acquainted with the unseen, or has he taken a compact with the Merciful
Has he seen the Hidden, or has he made a pact with the Most Gracious
Has he espied the unseen or has he taken a covenant with Ar-Rahman (The All-merciful)?
Is he acquainted with the secrets of futurity; or hath he received a covenant from the Merciful that it shall be so
Has he become acquainted with the Unseen, or has he made a pact with the Beneficent
Has he gained knowledge of the Unseen? Or taken a covenant with the Merciful
Hath he mounted up into the secrets of God? Hath he made a compact with the God of Mercy
Has he become acquainted with the Unseen or has he taken (in advance) from Ar-Rahman, a promise
Perused he the unseen or took he to himself a compact from The Merciful?
Has he/she gazed into the unseen, or has he/she made a contract with the Most Gracious?
Has he gained knowledge of the Unseen or has he been awarded a contract by the Compassionate (Allah)
Has he obtained knowledge of the Unseen, or has he taken a covenant with the Most Compassionate Lord
Has he gained knowledge of the unseen, or made a covenant with the Beneficent
Is the unseen disclosed to him or has he made an agreement with the Beneficent (Allah)?
Has he gained knowledge of the unseen, or made a pact with the Gracious Allah
Is he aware of the unseen, or has he taken any promise from the Most Kind (Lord)
Did he look into the future Or has he taken a pledge with the Almight
Did he look into the future? Or has he taken a pledge with the Almighty
Did he look into the future? Or has he taken a pledge with the Almighty?
Has he seen/been informed (of) the unseen/absent , or he took/received at the merciful a promise/contract
Has he, perchance, attained to a realm which is beyond the reach of a created being's perception? or has he concluded a covenant with the Most Gracious
Has he viewed the Unseen or taken to himself a covenant from the Providence of The All-Merciful
Hath he perused the Unseen, or hath he made a pact with the Beneficent
Has he the knowledge of the unseen or has the Beneficent God established such a binding agreement with Him
Has he peeped into the Unseen or taken a covenant with the All-Merciful (Allah)
Has he obtained knowledge of the unseen, or has he made a covenant with the Most Beneficent (Allâh)?
Has he peeked into the unseen? or has he entered into a contract with Rehman
Has he obtained (the knowledge of the) unseen? Or has he made a covenant with the True Merciful (God)?
How insolent to presume upon Providence! Has he been given divine knowledge of the unknown or the ability to realize the unseen or has he entered into a covenant with Allah, AL-Rahman
Has he got knowledge of the unseen? Or has he taken a pledge from the Kind?
Has he looked into the unseen or taken a pledge from the Most Compassionate?
Does he access the unseen or has he entered into an agreement with the Merciful?
Has the future been revealed to him? Or has the Merciful made him such a promise
Has he seen the future? Has he taken such a pledge from the Most Gracious?
Has he received extrasensory knowledge, or has he received a pledge from the Merciful?
Has he received extrasensory knowledge, or has he received a pledge from the Merciful-to-all?
Has he perused the Unseen, or has he taken with Al-Rahman (The Widely Merciful) a covenant?
Has he got the (knowledge of) Unseen, or has taken from the Beneficent (Allah) a promise
Has he, perchance, attained to a realm which is beyond the reach of a created being's perception? Or has he concluded a covenant with the Most Merciful?
Do they know the realm of the Unseen? Have they taken a promise from the Beneficent
Has he gained knowledge of the unseen, or made a covenant with the Beneficent Allah
Has he got knowledge of the unseen or has he taken a promise from the Gracious God
Has he penetrated the Unseen, or made a pact with the Compassionate
Has he gone into the Unseen (Ghaib), or has he taken a promise from (Allah) Most Gracious (Ar-Rahman)
Did he look into the unseen or receive a guarantee from the Merciful?
Did he look into the future, or did he receive a promise from the Most Merciful
Has he looked into the unseen, or has he taken from the Most Merciful a promise
Has he become acquainted with the unseen, or has he taken a covenant with the Merciful?
Has he penetrated to the Unseen, or has he taken a contract with (God) Most Gracious
Has he penetrated to the Unseen, or has he taken a contract with (Allah) Most Gracious
كَلَّاۚ سَنَكۡتُبُ مَا یَقُولُ وَنَمُدُّ لَهُۥ مِنَ ٱلۡعَذَابِ مَدࣰّا ٧٩
No! We shall certainly record what he says and prolong his punishment
Nay! We shall record what he says, and We will increase the punishment for him.
By no means! We shall write down that which he saith; and We shall lengthen for him of the torment a length.
Never so. We shall certainly write down what he says, and prolong the extent of his punishment
No! We will record what he says and extend his suffering extensively.
No indeed! We will write down what he says and prolong the punishment for him.
No indeed! We will write down what he says, and We will prolong his punishment endlessly
No indeed! But We will record what he says and saddle him (with its consequence) as an ever increasing punishment
Indeed not. We shall certainly record what he goes on saying and We shall continue prolonging for him the punishment to a great extent
No, indeed! We shall assuredly write down all that he says, and We shall prolong for him the chastisement
Not at all, We are going to write what he says, and We extend an extension for him from the punishment.
I will record his nonsense and present as an evidence explain why he should get a higher punishment
No, We will record what he says, and We will add repeatedly to his punishment
But no! We will write what he says and keep extending the agony for him exceedingly,
Not so! We will write down what he says, and we will extend to him a length of torment
Never; We shall now record what he says and give him a prolonged punishment
Nay! We shall record all that he says and We shall lengthen for him the punishment a complete lengthening.
By no means. We will surely write down that which he saith; and increasing We will increase his punishment
Not so! We will write down what he says, and We will extend for him a span of torment
On the contrary, We will write down what he says and prolong the length of his punishment
No! we will certainly write down what he saith, and will lengthen the length of his chastisement
Nay! Soon We shall record what he says, and We shall expand for him from the punishment far and wide
No indeed! We will write down what he says. We will cause the punishment to increase for him, prolonging it.
Nonsense! We will record what he/she says, and We will multiply his/her punishment.
By no means! We write down what he says and We will make his punishment long and terrible
By no means! We shall write down all what he says; and We shall greatly prolong his chastisement
By no means! We write down what he says, and We shall lengthen to him the length of the chastisement
By no means, We will write down what he says and We will prolong for him (the period) of punishment (with a set) prolonging.
By no means! We write down what he says, and We will extend the duration of the punishment for him
No way! We shall keep writing down what he says, and shall keep increasing for him torment (upon torment)
No, We will record what he says, and We will increase for him the retribution significantly
No, We will record what he says, and We will increase for him the retribution significantly
No, We will record what he says, and We will increase for him the retribution significantly.
No but, We will write/dictate what he says, and We extend/spread to him from the torture extension/spreading
Nay! We shall record what he says, and We shall lengthen the length of his suffering [in the hereafter]
Not at all! We will soon write down whatever he says, and We will grant him an extension (Literally: extend him an extension) of torment
Nay, but We shall record that which he saith and prolong for him a span of torment
Absolutely not, We will record his words and prolong his punishment
Never! We will write what he says and extend for him the punishment extensively
Nay! We shall assuredly write down what he says; and We shall prolong for him the chastisement extensively.
Indeed not! Rather, We are recording everything he says. We shall extend his punishment a great deal further
Nay! We shall assuredly write down what he says, and prolong for him the chastisement extensively.
Never, but he had better restrain himself from uttering words conveying absurdities. We will relate in writing and record all that he says and prolong the punishment of his soul which welcomes wrongs, to such an extent as he never portrayed in his mind
Nay, We shall write down what he speaks and We shall prolong his punishment.
Not at all! We certainly record whatever he claims and will increase his punishment extensively.
No way, We write down what he says and extend the punishment for him.
By no means! We will record his words and make his punishment long and terrible
Indeed, we will record what he utters, then commit him to ever-increasing retribution.
No! We will record what he says and extend the duration of his punishment.
No! We will record what he says and extend the duration of his punishment.
No! We will write what he says and will be extending for him among the torment an extension.
No, We will write down what he says and We will prolong for him the chastisement
By no means! We shall record what he says, and We shall long extend his suffering,
Nay, We shall record what he says, and prolong for him a span of torment
By no means! We write down what he says, and We will lengthen to him the length of the chastisemen
Indeed not ! WE shall note down what he says and shall prolong for him the punishment
Nay, but We shall record that which he says, and We shall prolong for him the punishment
Nay! We shall record what he says, and We shall keep adding to his punishment
Absolutely not! We will write what he says, and We will prolong his agony for him.
No indeed! We will write what he says, and will keep extending the agony for him
No! We will record what he says and extend for him from the punishment extensively
Not so, soon We will write down what he says, and We will extend for him of the punishment, extending.
Nay! We shall record what he says, and We shall add and add to his punishment
Nay! We shall record what he says, and We shall add and add to his punishment
وَنَرِثُهُۥ مَا یَقُولُ وَیَأۡتِینَا فَرۡدࣰا ٨٠
We shall inherit from him all that he speaks of and he will come to Us all alone
And We will inherit from him (at death) all that he talks and he shall come to Us alone.
And We shall inherit from him that whereof he spake, and he shall come to us alone.
All that he claims will revert to Us, and he will come before Us all alone
He will lose what he says and We will be his inheritor... And he will come to Us alone.
We will inherit from him the things he is talking about and he will come to Us all alone.
We shall take over from him what he talks about, and he will come to Us alone
And We will inherit of him what he says, and he will come to us quite alone (bereft of wealth and children)
And We shall remain after his leaving behind all that of which he talks (so boastfully), and he shall come to Us all alone
and We shall inherit from him that he says, and he shall come to Us alone
And We will inherit from him whatever he says (wealth and children), and he comes to Us alone.
Such person will come back to Me all alone as I am the One Who will inherited all his belongings
To Us will return all that he speaks of, and he will appear before Us bare and alone
and we will inherit from him whatever he says, and he will come to Us solitary.
and we will make him inherit what he says, and he shall come to us alone
And it is We only Who shall inherit what he says (belongs to him), and he will come to Us, alone
And We will make him inherit all that he says and he will come to Us all alone.
And We will be his heir as to that which he speaketh of, and on the last day he shall appear before Us alone and naked
And We will make him inherit that whereof he spoke, and he shall come to Us alone
We shall inherit that of which he speaks and he will come before Us alone
And we will inherit what he spake of, and he shall come before us all alone
And We shall inherit (from him at his death) whatsoever he talks, and he shall come to Us (all alone) as an individual
And We will inherit from him all that he says and he will approach Us individually.
We will inherit all that of which he/she boasts. He/she will appear all alone before Us.
We will inherit all that he boasts of, and he will come back to Us all alone leaving all these things behind
and We shall inherit all the resources and hosts of which he boasts, and he will come to Us all alone
And We shall inherit from him what he says, and he will come to Us alone
And We will inherit from him what he says and he will come to Us alone.
And We will inherit from him what he talks of (his wealth and his children), and he shall come to Us alone
And (after his death) We shall inherit from him what he proclaims, and he will come to Us all alone (without wealth and children)
Then We inherit from him all that he said, and he shall come to Us all alone
Then We inherit from him all that he said, and he shall come to Us all alone
Then We inherit from him all that he said, and he shall come to Us all alone.
And We make him inherit what he says, and he comes to Us singly/alone
and divest him of all that he is [now] speaking of: for [on Judgment Day] he will appear before Us in a lonely state
And We will inherit from him whatever he says, and he will come up to Us a single (person)
And We shall inherit from him that whereof he spake, and he will come unto Us, alone (without his wealth and children)
All that he speaks of will belong to Us, and he will come into Our presence all alone
And We will inherit from him what he is talking about, and he will come to Us all alone
We will inherit of him what he says, and he will come to us alone.
We shall repossess all that he owns. And We shall bring him out all alone
And We will inherit of him what he says; and he will come to us alone.
We will take possession of all that he said he would have, and he comes back to Us all alone
We shall divest him of what he spoke when he comes to us alone.
And We will inherit what he boasts of, and he will come before Us all by himself.
And We inherit what he says was his and he comes to Us alone.
All he speaks of he shall leave behind and come before us all alone
Then we inherit everything he possessed, and he comes back to us all alone.
And We will inherit from him the things he's talks about, and he will come to Us alone.
And We will inherit from him the things he’s talking about, and he will come to Us alone.
And inherit him what he says, and he will come to us singular.
And We will inherit what he talks of, and he shall come unto Us all alone
and We shall divest him of all that he is now speaking of, and he shall appear before Us all alone.
To Us shall return all that he talks of, and he shall appear before us in a lonely state
And We will inherit of him what he says, and he shall come to Us alone
And WE shall inherit from him all that he talks of and he shall come to US all alone
And We shall inherit from him that which he claims, and he will come unto Us alone
And to Us shall return all that he talks about, and he shall come lonesome and alone, before Us
And We will inherit from him what he mentions, and he will come to Us alone.
Then We will inherit from him what he speaks of, and he will come to Us alone
And We will inherit him [in] what he mentions, and he will come to Us alone
And We will make him inherit what he says, and he shall come to Us alone.
To Us shall return all that he talks of and he shall appear before Us bare and alone
To Us shall return all that he talks of and he shall appear before Us bare and alone
وَٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ ءَالِهَةࣰ لِّیَكُونُوا۟ لَهُمۡ عِزࣰّا ٨١
They have taken other gods beside God to give them strength
And they have taken (for worship) deities besides Allah so that they might give honor (source of strength) for them.
And they have taken gods beside Allah that they might be unto them a glory.
They have taken other gods apart from God that they might be a strength to them
They took deities besides Allah as a source of supremacy for themselves.
They have taken other gods besides Allah to be a source of power and strength for them!
They have taken gods besides Allah that they may be a [source of] might to them
They have taken deities apart from God so that they may be (a means of) might and glory for them
And they have chosen other gods besides Allah that they may be a source of strength and honour to them
And they have taken to them other gods apart from God, that they might be for them a might
And they took gods other than God to be (source of) power (and honor) for them.
Such people worship their own gods hoping that they will give them power
And they have taken gods other than God, to give them power and glory
And they took, apart from Allah, other gods to be a source of might for them.
They take other gods besides God to be their glory
And they have chosen gods besides Allah, so that they may provide them strength
They have taken deities besides Allah so that they may be a might for them.
They have taken other gods, besides God, that they may be a glory unto them
They take other gods besides Allah to be their source of power
And they have taken gods, other than Allah, that they might be a power from them
They have taken other gods beside God to be their help
And people have picked up gods besides Allah so that they may become to them a source of honour, salvation and protection
And they took to themselves gods other than God that there be a triumph for them.
They have accepted gods, other than Allah, that (the gods) may honor them.
They have taken other deities for worship besides Allah, so that they should be a source of strength to them
They have taken other gods instead of Allah that they may be a source of strength for them
And they have taken gods besides Allah, that they should be to them a source of strength -
And they have taken gods besides Allah that they may be (a source of) might for them.
And they have taken gods, besides Allah, as sources of power for them
And they have taken (many other) gods apart from Allah so that they may be a source of honour for them
And they have taken gods besides God to be for them their glory
And they have taken gods besides God to be for them their glory
And they have taken gods besides God to be for them their glory.
And they took/received from other than God gods, to be for them glory/might/honour
For [such as] these have taken to worshipping deities other than God, hoping that they would be a [source of] strength for them
And they have taken to themselves (other) gods apart from Allah, that they would be for them a might (i.e. that gods would make mighty)
And they have chosen (other) gods beside Allah that they may be a power for them
They have sought honor from other gods instead of God
They have taken gods other than Allah, so that they may be a source of might for them
They have taken (for worship mythological) deities, besides Allâh, in order that they may be a source of power and glory for them.
They have taken gods other than Allah, so that they may have supporters
They have taken (for worship) gods, besides Allâh in order that they may be a source of power and glory for them.
They -the infidels- chose to take besides Allah false gods through whom they seek predominance and glory here and intercession Hereafter
They took Gods beside Allah to gain strength;
They have taken other gods, instead of Allah, seeking strength ˹and protection˺ through them.
And they adopt gods besides Allah to be a strength for them.
They have chosen deities other than God to help them. By no means!
They worship beside GOD other gods that (they think) may be of help to them.
And they have taken gods other than God, hoping that they would be [a source of] strength for them.
And they have taken gods other than God, hoping that they would be [a source of] prideful strength for them.
And they took, without Allah, Gods to be for them a mightiness.
And they have taken gods besides Allah that they might be for them a glory
They have taken to worshipping deities other than God, hoping that they will give them power and glory.
And they have chosen idols in various forms besides Allah, hoping that they would be a source of strength for them
And they have taken gods besides Allah, that they should be to them a source of strength
And they have taken other gods than ALLAH that they may be a source of honour and power for them
And they have taken gods apart from God, that they might be a strength for them
And they have taken (for worship) gods other than Allah, that they may give them power and glory
Did they take gods besides God to strengthen them?
And they took, besides God, other gods, to be for them a source of strength
And they have taken besides Allah [false] deities that they would be for them [a source of] honor
And they take other gods besides God that they may be a power for them.
And they have taken (for worship) gods other than God, to give them power and glory
And they have taken (for worship) gods other than Allah, to give them power and glory
كَلَّاۚ سَیَكۡفُرُونَ بِعِبَادَتِهِمۡ وَیَكُونُونَ عَلَیۡهِمۡ ضِدًّا ٨٢
but these gods will reject their worship and will even turn against them
Nay, but they (false deities) will deny their worship of them, and will turn against them (on the Day of Judgment).
By no means! anon they shall deny their worship, and become unto them an adversary.
Never. They will deny their devotion and become their adversaries
No! (Those deities) are going to deny their worship and oppose them!
No indeed! They will reject their worship and will be opposed to them.
No Indeed! Soon they will disown their worship, and they will be their opponents
No indeed! Those (whom they deified – beings such as angels, jinn, Prophets, saints, and heroes, etc.) will deny their worship of them and turn against them as adversaries (on Judgment Day)
Not at all! (they are utterly mistaken.) They (-their gods) will deny (one day) their worshipping them; they will turn hostile to them
No, indeed! They shall deny their service, and they shall be against them pitted
Not at all, they are going to deny their servitude, and will be an adversary against them.
If they knew that the same gods will deny them and turn to be their enemies
Instead, they will reject their worship, and become enemies against them
But no! They will deny their worship of them and become opponents against them.
Not so! They shall deny their worship and shall be opponents of theirs
Never; soon they will deny ever worshipping them, and will turn into their opponents
Nay! They shall deny their worship for them and they will turn against them.
By no means. Hereafter shall they deny their worship; and they shall become adversaries unto them
Not so! They shall deny their worship of them, and shall become their opponents
Indeed no! They will renounce their worship and turn against them
But it shall not be. Those gods will disavow their worship and will become their enemies
Nay! Soon (their picked-up gods) will deny about the obedience (being paid) to them and they will become against them as opponents (on the Day of Accountability)
No indeed! They will disbelieve in what they worship and they will be taking a stand against them.
Instead, (the false gods) will reject their worship and become enemies against them.
By no means! Those very deities will renounce their worship and turn against them
By no means! They shall soon deny their worship and shall become their adversaries instead
By no means! They will soon deny their worshipping them, and be their adversaries
By no means, they (the false gods) will reject their having worshipped them and they will become their opponents.
By no means! They shall soon deny their worshipping them, and they shall be adversaries to them
By no means! Soon will these (false gods themselves) reject their worship and become their enemies
On the contrary, they will reject their service of them and they will be standing against them
On the contrary, they will reject their service of them and they will be standing against them
On the contrary, they will reject their service of them and they will be standing against them.
No but they will disbelieve with their worshipping, and they (are) on them adversaries/opponents
But nay! [On Judgment Day] these [very objects of adoration] will disavow the worship that was paid to them, and will turn against those [who had worshipped them]
Not at all! They will soon disbelieve in their worship of them and will be opponents against them
Nay, but they will deny their worship of them, and become opponents unto them
In fact, they can have no honor; their gods will renounce their worship of idols and will turn against them
Never! They (their fabricated deities) will soon reject their having worshipped them, and they will be just the opposite for them
Nay, but they (-mythological deities-) will deny their worship of them, and will turn against them as opponents (on the Day of Judgment).
No! Indeed, their false gods will disown their worship, and they will become adversaries
Indeed no! They (fabled gods) will deny their worship of them and turn against them as opponents (on the Day of Judgment).
Never, but they shall disclaim knowledge of their zealous devotion and exercise active opposition against them, and as enemies they -the false gods- shall obtain their end
but it will not be so, their idols will reject their worship and become their enemies.
But no! Those ˹gods˺ will deny their worship and turn against them.
No way, they will reject their service and be hostile to them.
They will renounce their worship and turn against them
On the contrary, they will reject their idolatry, and will be their enemies.
No! Those deities will reject their worship and will even turn against them.
No! Those deities will reject their worship and will even turn against them.
No! They will be disbelieving with their worship, and be against them, opponents.
No, soon they (gods) shall deny their worship, and become adversaries against them
By no means! They will renounce their worship and turn against them.
But nay, they will reject their worship, and will turn against them
By no means! They shall soon deny their worshipping them, and they shall be adversaries to them
Not at all ! They will deny their worship, and will be their opponents
Nay, but they will disavow their worship, and they will become an opponent unto them
Instead, they (their false gods) shall reject their worship, and become enemies against them
They will deny their worship of them and become opponents to them.
By no means! They will reject their worship of them, and become opponents to them
No! Those "gods" will deny their worship of them and will be against them opponents [on the Day of Judgement]
Nay, they shall deny their worship and shall be opponents of theirs.
Instead, they shall reject their worship, and become adversaries against them
Instead, they shall reject their worship, and become adversaries against them
6
False doctrine of Sonship
أَلَمۡ تَرَ أَنَّاۤ أَرۡسَلۡنَا ٱلشَّیَـٰطِینَ عَلَى ٱلۡكَـٰفِرِینَ تَؤُزُّهُمۡ أَزࣰّا ٨٣
Have you [Prophet] not seen how We send devils to incite the disbelievers to sin
Don’t you see that We have sent the devils to the disbelievers to push them to do evil?
Beholdest thou not that We have sent the satans upon the infidels inciting them by an incitement?
Do you not see that We have set the devils against the infidels to rouse and instigate them
Did you not see how We sent the devils upon those who deny the knowledge of the reality so they play with them (by inciting suspicion and groundless fear and illusion in them).
Do you not see that We send the shaytans against those who are kafir to goad them on?
Have you not regarded that We unleash the devils upon the faithless to urge them impetuously
Do you not see that We send the satans upon the unbelievers (because of their unbelief), and they impel them (towards sin and every kind of evil) with strong impulsion
Have you not considered that We do not keep away satans from the disbelievers (by force). These (satans) incite them greatly (in their acts of disobedience)
Hast thou not seen how We sent the Satans against the unbelievers, to prick them
Have you not considered that We send the devils to the disbelievers to encourage them strongly (to sin)?
Do you not see how I have given absolute freedom to satans to entice the disbelievers to oppose the truth
Do you not see that We have sicked Satan on the unbelievers to incite them with fury
Have yousg not seen that We have dispatched the devils against the deniers, exciting them with incitement?
Dost thou not see that we have sent the devils against the misbelievers, to drive them on to sin
Did you not see that We sent devils upon the disbelievers, so they excite them abundantly
Have you not seen that We have let loose the devils against the disbelievers and spur them continuously.
Dost thou not see that we send the devils against the infidels, to incite them to sin by their instigations
Do you not see that We have sent the devils against the disbelievers, to confound them with confusion
Have you not seen how We send down to the unbelievers satans who prick them
Seest thou not that we send the Satans against the Infidels to urge them into sin
Have you not marked that We have sent devils imposed upon the disbelievers? They incite them exceeding in incitement (to make them commit sin)
Hast thou not considered that We sent the satans against the ones who were ungrateful to confound them with confusion?
Do you not see that We have sent devils against the unbelievers to provoke them to anger?
Don’t you see that We have sent down to the unbelievers Satans who incite them against the Truth
Do you not see that We have sent devils upon the unbelievers who greatly incite them (to oppose the Truth)
Seest thou not that We send the devils against the disbelievers, inciting them incitingly
Did you not consider that We send the devils on the infidels to incite them with an incitement?
Do you not see that We have sent the devils against those who suppress the Truth, inciting them on in their pernicious deeds
Have you not seen that We have sent satans upon the disbelievers? They keep rousing them (against Islam) all the time
Did you not see that We send the devils upon the rejecters to drive them into evi
Did you not see that We send the devils upon the rejecters to push them with incitement
Did you not note that We send the devils upon the rejecters to push them with incitement?
Do you not see/understand that We sent the devils on (to) the disbelievers, they penetrate their minds/influence them penetration of their minds/influence
ART THOU NOT aware that We have let loose all [manner of] satanic forces upon those who deny the truth - [forces] that impel them [towards sin] with strong impulsion
Have you not seen that We sent Ash-Shayatin (The ever-vicious ones, i.e., the devils) against the disbelievers, alluring them by (every manner of) allurement
Seest thou not that We have set the devils on the disbelievers to confound them with confusion
Do you not realize that We have sent Satan to incite the unbelievers to sin
Have you not seen that We have sent the devils onto the disbelievers inciting them with all their incitements
Do you not see that We send the devils upon those who lack Faith in Allâh in order to incite them, in persistent manner, to commit sins?
Do you not notice? We send the Shaitans upon the disbelievers, and they continually incite and instigate them
Have you not seen how We unleash the devils against those who have no tendency to live by Faith to incite them to do evil?
Do you look O Muhammad into the way We use the satanic! We send them against the infidels to rouse up their vain desires and incite them to do evil
Haven’t you realised We sent Satans to the disbelievers, who constantly rouse them
Do you ˹O Prophet˺ not see that We have sent the devils against the disbelievers, constantly inciting them?
Have you not considered that We sent the devils to those who reject (the truth) to stir them up.
Behold how We send down to the unbelievers demons who incite them to evil
Do you not see how we unleash the devils upon the disbelievers to stir them up?
Do you not see that We have sent the devils to the unbelievers, inciting them to sin?
Do you not see that We have sent the devils to the unbelievers, inciting them to sin?
Have you not seen that We send the devils against the disbelievers, inciting them, an incitement?
Have you not seen (how) We sent the Satans unto the disbelievers to incite them with an incitement
Have you not seen how We let loose satanic forces upon the unbelievers to repeatedly incite them to evil?
Are you not aware that Our Law unleashes all satanic forces upon the rejecters to impel them in fury against the Truth
Do you not see that We have sent the Shaitans against the unbelievers, inciting them by incitement
Seest thou not that WE send satans against the disbelievers, inciting them to acts of disobedience
Hast thou not considered how We unleash the satans on the disbelievers, to incite them cunningly
Do you not see that We have set the Evil ones (Satans) against the disbelievers, to make them (insane) with evil (and anger)
Don’t you see how We send the devils against the unbelievers, provoking them with incitement?
Have you not considered how We dispatch the devils against the disbelievers, exciting them with incitement
Do you not see that We have sent the devils upon the disbelievers, inciting them to [evil] with [constant] incitement
Do you not see that We have sent the devils upon the disbelievers? They incite them, inciting.
Seest thou not that We have set the Evil Ones on against the unbelievers, to incite them with fury
Seest thou not that We have set the Evil Ones on against the unbelievers, to incite them with fury
فَلَا تَعۡجَلۡ عَلَیۡهِمۡۖ إِنَّمَا نَعُدُّ لَهُمۡ عَدࣰّا ٨٤
There is no need for you to be impatient concerning them: We are counting down their [allotted] time
So don’t make haste against them; We only count out to them a (limited) number.
So hasten thou not against them; We are only counting against them a counting.
So, do not be hasty with them. We are counting their number (of days)
So do not be impatient concerning them... We only count the days for them.
So do not try to hasten their punishment. We are simply counting out the number of their days.
So do not make haste against them; indeed We are counting for them, a counting [down]
So be in no haste against them (so that their days and their persecutions of you might end sooner), for We but number for them a certain (fixed) number (of days, the time allotted for their respite)
So do not be impatient with regard to (punishment against) them. We are counting their time out (and We are also keeping full account of their deeds)
So hasten thou not against them; We are only numbering for them a number
So do not be in a hurry against them, We only count number (of their days and their sins) for them.
Do not be impatient; if you knew what I am preparing for them
So do not rush them, for We count out for them a number
So do not hurry about them; indeed, We are only counting (down) for them precisely.
but, be not thou hasty with them. Verily, we will number them a number (of days),
So do not be impatient for them (O dear Prophet Mohammed - peace and blessings be upon him); We are only completing their number. * (* The number of days left for them or their evil deeds.
So do not be in haste over them. We have only counted for them a little number [of days].
Wherefore be not in hast to call down destruction upon them; for we number unto them a determined number of days of respite
So be not you hasty with them. Verily, We do but number them a sum (of days)
Therefore, do not hasten (things) against them, for We count out to them a number
Wherefore be not thou in haste with them; for a small number of days do we number to them
So make no haste regarding them: certainly what (is a fact is that) We mark for them the count (regarding all the misdeeds committed by them during the life-time specified for this world)
So hasten thou not against them. We only number for them a sum.
Do not make haste against them. We only count out to them a number [of days].
Therefore be not in haste against them, their days are numbered
Therefore, do not hasten (in seeking a scourge against them). We are counting their days
So make no haste against them. We only number out to them a number (of days)
So do not make haste against them, We only number for them, a number (of days).
So be not hasty about them. Their days are numbered
So do not make haste against them (for torment). We Ourselves keep counting the days (for their impending catastrophe)
So do not be impatient; for We are preparing for them a preparation
So do not be in haste towards them; We are preparing for them a preparation
So do not be in haste towards them; We are preparing for them a preparation.
So do not hurry/hasten/rush on them, but We count for them counting
Hence, be not in haste [to call down God's punishment] upon them: for We but number the number of their days
So do not hasten against them; surely We are only numbering for them a number (of days)
So make no haste against them (O Muhammad). We do but number unto them a sum (of days)
(Muhammad), exercise patience; We have given them respite only for an appointed time
So make no hurry about them; We are but counting for them a count down
Thus, be in no haste against them, We only count out to them certain specified number (of days).
Do not be impatient with them. We are counting down their days
Now, therefore, don’t be in haste against them. We only count out to them specified number (of days).
Therefore, do not call O Muhammad upon Allah to hasten the retributive punishment unto them. We keep count of their misdeeds and all their pursuits of the world during their numbered days here, and they shall have much to answer for Hereafter
Don’t be hasty about them, since We are counting their days.
So do not be in haste against them, for indeed We are ˹closely˺ counting down their days.
So be not in a hurry about them, We have a count-down for them.
Therefore do not hurry them on: their days are numbered
Do not be impatient; we are preparing for them some preparation.
So do not try to expedite their punishment. We are simply counting down the number of their days.
So do not try to expedite their punishment. We are merely counting down the number of their days.
So do not hasten upon them. We are only counting for them, counting.
So make no haste against them, for We but count out to them a number (of days)
So, be not in haste: We only allow them a fixed number of days.
So make no haste against them, for We mark the number of their days
Therefore be not in haste against them, We only number out to them a number (of days)
So be thou not in haste against them; WE are keeping full account of their doings
So hasten not against them; verily We are counting for them a number
So do not make haste against them, for We only count out for them a (few) number (of days)
So, don’t rush against them; We are counting for them a countdown.
So do not hurry against them. We are counting for them a countdown
So be not impatient over them. We only count out to them a [limited] number
So make no haste against them. Indeed, We will count for them a number,
So make no haste against them, for We but count out to them a (limited) number (of days)
So make no haste against them, for We but count out to them a (limited) number (of days)
یَوۡمَ نَحۡشُرُ ٱلۡمُتَّقِینَ إِلَى ٱلرَّحۡمَـٰنِ وَفۡدࣰا ٨٥
On the Day We gather the righteous as an honoured company before the Lord of Merc
The Day We shall gather the pious persons to the Gracious (Allah) like a delegation,
On the Day whereon We shall gather the God-feaing unto the Com- passionate as an embassy.
The day We shall usher the righteous before Ar-Rahman like envoys into the presence of a king
In the period when We gather the protected ones to the Rahman to receive His offerings!
On that Day We will gather those who have taqwa to the All-Merciful with due ceremony.
The day We shall gather the Godwary toward the All-beneficent, on mounts
A Day (will come) when We will gather the God-revering, pious ones as honored guests of the All-Merciful (in Paradise)
(Look forward to) the day when the Most Gracious (God) shall gather those who guard against evil before Him as honoured delegates (to bestow honours on them)
On the day that We shall muster the godfearing to the All-merciful with pom
The day when We gather those who were cautious (of God) as a delegation to the beneficent,
Rest assured, the Day will come when I will gather the righteous ones under the umbrella of My protection
The day We will gather the righteous to God, the Merciful Benefactor, as a dependent
On a day when We herd the ones who were mindful (of God) to the All-Merciful as a delegation,
the day when we will gather the pious to the Merciful as ambassadors
On the day when We shall assemble the righteous towards the Most Gracious, as guests
The day We shall gather those who guard themselves unto Ar-Rahman [The All-merciful] as honored guests.
On a certain day we will assemble the pious before the Merciful in an honourable manner, as ambassadors come into the presence of a prince
On the Day when We will gather the righteous unto the Beneficent, honoured as a goodly company
and on the Day when We will ceremonially gather the righteous to the Merciful
One day we will gather the God-fearing before the God of Mercy with honours due
The Day We shall gather the Muttaqun unto Ar-Rahman as a delegation (being received with honour)
On the Day We will assemble the ones who are Godfearing to The Merciful like an entourage.
One day We will gather the righteous to the Most Gracious, as an entourage.
The Day will surely come when We will gather the righteous like honored guests before the Compassionate (Allah)
The Day shall soon come when We shall bring together the God-fearing to the Most Compassionate Lord, as honoured guests
The day when We gather the dutiful to the Beneficent to receive honours
The day We will gather those who guard (against evil, like honourable) guests before the Beneficent (Allah),
The Day on which We shall gather before Allah, the Gracious, groups of pious people
On the Day, when We shall assemble the Godfearing, and take them (as guests of honour) to the presence of the Most Kind (Lord) on carriages
The Day We gather the righteous to the Almighty as a delegation
The Day We gather the righteous to the Almighty as a delegation
The Day We gather the righteous to the Almighty as a delegation.
A day We gather the fearing and obeying to the merciful (as) a delegation of dignitaries
On the Day when We shall gather the Godconscious unto [Us,] the Most Gracious, as honoured guests
On the Day We will muster the pious to The All-Merciful as a (welcome) deputation
On the day when We shall gather the righteous unto the Beneficent, a goodly company
On the Day of Judgment, when the pious people will be brought into the presence of the Beneficent God as the guests of hono
The day We will assemble the God-fearing before the All-Merciful (Allah) as guests
The Day (will come) when We gather the ‘Pious’ ( or those who show honor and reverence for Allâh/or those who guard themselves against falling into sin and temptation) as honored guests of the Most Beneficent (Allâh),
That day, We will gather the pious (God-fearing) as guests of Rehman
On the day We gather the Pious before the True Merciful (God) as honorable delegates,
The Day shall come when the faithful are assembled before AL-Rahman in a presentable and dignified manner
On the Day We shall ceremoniously gather the pious before the Kind Lord,
˹Watch for˺ the Day We will gather the righteous before the Most Compassionate as an honoured delegation,
On the day We carry those who beware (of Allah) to the Merciful.
The day will surely come when We will gather the righteous in multitudes before the Lord of Mercy
The day will come when we summon the righteous before the Most Gracious in a group.
On the Day [of Judgment,] We will gather all the righteous as [an honored] delegation to the Merciful
On the Day [of Judgment,] We gather all the righteous as a delegation to the Merciful-to-all
On a Day when We will muster the pious to Al-Rahman (The Widely merciful), as delegation.
On the day We muster the pious unto the Beneficent (Allah) (like the guest) of honour
The day [will surely come] when We shall gather the God-fearing before [God] the Most Merciful, as honoured guests,
On the Day when We shall gather the righteous unto Us, the Beneficent, like a delegation presented for honors
The day on which We will gather those who guard (against evil) to the Beneficent Allah to receive honor
Remember the day when WE shall gather the righteous before the Gracious God as honoured guest
On the Day We shall gather the reverent to the Compassionate as an honored delegation
The Day We shall bring the righteous to (Allah) Most Gracious (Rahman), like a group brought before a king for honors
The Day when We gather the righteous to the Most Merciful as a delegation.
On the Day when We will gather the righteous to the Most Merciful, as guests
On the Day We will gather the righteous to the Most Merciful as a delegatio
The day we will gather those who fear to the Merciful as ambassadors,
The day We shall gather the righteous to (God) Most Gracious, like a band presented before a king for honours
The day We shall gather the righteous to (Allah) Most Gracious, like a band presented before a king for honours
وَنَسُوقُ ٱلۡمُجۡرِمِینَ إِلَىٰ جَهَنَّمَ وِرۡدࣰا ٨٦
and drive the sinful like a thirsty herd into Hell
and We shall drive the sinners to hell in a thirsty state.
And shall drive the culprits to Hell as a herd.
And drive the wicked into Hell like cattle driven to water
And dispatch the guilty ones to Hell, yearning for water!
But We will drive the evildoers to Hell, like cattle to a watering hole.
and drive the guilty as a thirsty herd towards hell
And drive the disbelieving criminals to Hell like thirsty cattle
And We shall drive those who cut off their ties (with Allah) to Gehenna (like) a herd of thirsty animals (to quench their thirst)
and drive the evildoers into Gehenna herding
and We are going to drive the guilty ones to hell in thirst.
I will then herd the guilty ones to Hell so that they stay there forever
And We will drive those who are corrupt to hell, like thirsty livestock driven down to water
and flock the criminals into Hell, thirsty,
and we will drive the sinners to hell like (herds) to water
And drive the guilty towards hell, thirsty
And we shall drive the evildoers unto hell weary and worn out.
but we will drive the wicked into hell, as cattle are driven to water
We will drive the guilty into hell, like thirsty herds to water
and drive the evildoers as herds, into Gehenn
But the sinners will we drive unto Hell, like flocks driven to the watering
and We shall drive the Mujrimun to Hell like an ordinary approach
And We will drive the ones who sin to hell, herding them.
We shall drive the sinners to Hell, thirsty.
and drive the criminals to Hell like thirsty cattle are driven to water
and We shall drive the guilty ones to Hell as a thirsty herd
And drive the guilty to hell, as thirsty beasts
and We will drive the criminals to hell (like) thirsty (cattle),
And We will drive the criminals in herds towards Hell
And We shall drive the sinners thirsty towards Hell
And We drive the criminals to Hell as a herd
And We drive the criminals to Hell as a herd
And We drive the criminals to Hell as a herd.
And We drive (herd) the criminals/sinners to Hell successively in groups
and drive those who were lost in sin unto hell as a thirsty herd is driven to a well –
And drive the criminals into Hell, (a thirsty) herd
And drive the guilty unto hell, a weary herd
and the criminals will be driven and thrown into hell
and will drive the sinners towards the Jahannam as herds of cattle (are driven) towards water
And will drive the ungodly sinners to ‘Gehenna’ like thirsty beasts.
While the sinners will be like thirst-stricken animals, whom We will shove towards the hellfire
And drive the Ungodly Sinners to Gehenna like thirsty beasts.
And We drive the sinful to Hell like thirsty cattle
and the sinful will be driven to Hell like thirsty cattle driven to a waterhole,
and drive the wicked to Hell like a thirsty herd.
And We herd the sinners towards hell.
and drive the guilty to Hell in thirsty hordes
And we will herd the guilty to Hell, to be their eternal abode.
and will drive those who forced others to reject Our messages to Hell like a thirsty herd.
and will drive those who forced others to reject Our messages to Hell like a thirsty herd.
And drive the criminals to Gohanam (Hell), as imports.
And We shall drive the sinners unto Hell thirsty
and drive those who are lost in sin to hell as a thirsty herd.
And drive the violators of human rights unto Hell as a thirsty herd is driven to a well
And We will drive the guilty to hell thirst
And WE shall drive the guilty to Hell like a herd of thirsty camels
and We shall drive the guilty into Hell as a thirsty herd
And We shall drive the criminals (and sinners) to Hell, like thirsty cattle driven down to water—
And drive the criminals to Hell in thirst.
And herd the sinners into hell, like animals to water
And will drive the criminals to Hell in thirs
And We will drive the sinners to Hell like to water.
And We shall drive the sinners to Hell, like thirsty cattle driven down to water,
And We shall drive the sinners to Hell, like thirsty cattle driven down to water,
لَّا یَمۡلِكُونَ ٱلشَّفَـٰعَةَ إِلَّا مَنِ ٱتَّخَذَ عِندَ ٱلرَّحۡمَـٰنِ عَهۡدࣰا ٨٧
no one will have power to intercede except for those who have permission from the Lord of Mercy
They shall not own (power of) intercession except those who have taken a covenant (permission) from the Gracious (Allah).
They shall not own intercession, excepting those who have taken of the Compassionate a covenant.
None will have power to intercede for them except one who obtains a promise from Ar-Rahman
None in the sight of Allah will be able to intercede except those who have been given a covenant from the Rahman (those through whom the Names have become manifest from their essential reality)!
They have no right of intercession. None do but those who have a contract with the All-Merciful.
No one will have the power to intercede [with Allah], except for him who has taken a covenant with the All-beneficent
(Those who have taken deities so that they may intercede with God on their behalf should know that) none will have a right of intercession except such as have a covenant with the All-Merciful (by virtue of the quality of their faith and worship, and their nearness to Him)
(On that day,) intercession shall be denied to all, save him who holds a promise from the Most Gracious (God)
having no power of intercession, save those who have taken with the All-merciful covenant
(On that day) no one will have the power of mediation except anyone who took a promise from the beneficent.
No one will have the ability to intercede, except those who conform to the laws of the Most Gracious
None will have the power of intercession except those who received permission from God, the Merciful Benefactor
with no power of intercession—except for the one who had taken with the All-Merciful a covenant.
They shall not possess intercession, save he who has taken a compact with the Merciful
People do not own the right to intercede, except those * who have made a covenant with the Most Gracious. (* The Holy Prophets and virtuous people will be given the permission to intercede. Prophet Mohammed - peace and blessings be upon him - will be the first to intercede.
They will have no power of intercession except one who has secured unto himself a solemn covenant with Ar-Rahman [The All-merciful]
They shall obtain no intercession, except he only who hath received a covenant from the Merciful
They shall have no power of intercession, save him who has taken a covenant with his Lord
who have no power of intercession, except those who have taken a covenant with the Merciful
None shall have power to intercede, save he who hath received permission at the hands of the God of Mercy
(Those whom people have picked up as gods besides Allah) have no power to intercede but only that who received in the Presence of Ar-Rahman a commitment. [Nobody is delegated a power to intercede. This is to be an on the spot decision on the Day of Accountability, and the persons will agree, confirm and appreciate the Divine Verdicts]
None of them will possess the power of intercession but such a one who took to himself a compact with The Merciful.
No one will have the power of intercession except someone who has received permission from the Most Gracious.
None shall have the power to intercede except the one who may receive the sanction of the Compassionate (Allah)
On that Day none will have the power to intercede for them except those who received a sanction from the Most Compassionate Lord
They have no power of intercession, save him who has made a covenant with the Beneficent
none will have the power to mediate except him who has received an agreement, (permission) from the Beneficent (Allah).
They shall have no power of intercession, unless one has struck a deal with the Gracious One
(On that Day,) people will not possess the authority to intercede, except those who have taken a promise (of intercession) from the Most Kind (Lord)
None will posses intercession, except for he who has taken a pledge with the Almighty
None will possess intercession, except for he who has taken a pledge with the Almighty
None will possess intercession, except for he who has taken a pledge with the Almighty.
They do not own/possess the mediation, except who took/received at the merciful a promise/contract
[on that Day] none will have [the benefit of] intercession unless he has [in his lifetime] entered into a bond with the Most Gracious
They do not possess (any means of) intercession, except the ones who have taken to him from the Providence of the All-Merciful a covenant
They will have no power of intercession, save him who hath made a covenant with his Lord
no one will be able to intercede for the others except those whom the Beneficent God has given authority
none will have power to intercede, except the one who has entered into a covenant with the All-Merciful (Allah)
No one will have the right of intercession except those who have made a covenant with the Most Beneficent (Allâh).
No one has the ability to intervene, except those whom Rehman has promised
No one will have the right of intercession except those who have made a covenant with the True Merciful (God).
No one shall have the advantage nor the power of intercession except him who has been promised to this effect by AL-Rahman
no one will be able to make intercession except the one given permission by the Kind Lord
None will have the right to intercede, except those who have taken a covenant from the Most Compassionate.
They have no power of intercession except for him who had an agreement with the Merciful.
None has power to intercede for them save him who has received the sanction of the Merciful
No one will possess the power to intercede, except those who conform to the laws of the Most Gracious.
None will have [power to] intercede on their behalf except him who has received permission from the Merciful.
None will have [power to] intercede on their behalf except him, who has received permission from the Merciful-to-all.
They are not owning the intercession, except for whoever has taken with Al-Rahman (The Widely merciful) a covenant.
They shall not own any intercession, save he who has taken a promise with the Beneficent (Allah)
None will have power to intercede for them except one who has received permission from [God] the Most Merciful.
None will have the benefit of intercession unless he has entered into a bond with the Beneficent during the life of the world
They shall not control intercession, save he who has made a covenant with the Beneficent Allah
None will have the power of intercession save he who has received a promise from the Gracious God
They have no power of intercession, save the one who has made a pact with the Compassionate
None shall have the power to plead (for them), except such a one, who has had permission from (Allah) the Most Gracious (Ar-Rahman)
None will have the power of intercession, except those who have received a promise from the Most Merciful.
They will have no power of intercession, except for someone who has an agreement with the Most Merciful
None will have [power of] intercession except he who had taken from the Most Merciful a covenant
They shall not possess intercession, except he who has taken a covenant with the Merciful.
None shall have the power of intercession, but such a one as has received permission (or promise) from (God) Most Gracious
None shall have the power of intercession, but such a one as has received permission (or promise) from (Allah) Most Gracious
وَقَالُوا۟ ٱتَّخَذَ ٱلرَّحۡمَـٰنُ وَلَدࣰا ٨٨
The disbelievers say, ‘The Lord of Mercy has offspring.’
And they say: “The Gracious (Allah) has begotten a son,”
And they say: the Compassionate hath taken a son.
They say: "God has begotten a son."
They said, “Rahman has taken a son!”
They say, ´The All-Merciful has a son.´
They say, ‘The All-beneficent has taken a son!’
As it is, some say: "The All-Merciful has taken to Himself a child."
Some say, `The Most Gracious (God) has taken to Himself a son (who will be our intercessor).
And they say, 'The All-merciful has taken unto Himself a son
And they say: “The beneficent has taken a child.”
They say that the Gracious One has got a son
They say, “God, the Merciful Benefactor, has a son.
And they said, “The All-Merciful has taken (for himself) offspring.”
They say, 'The Merciful has taken to Himself a son:'
And the disbelievers said, "The Most Gracious has chosen an offspring."
And they say, “Ar-Rahman [The All-merciful] has taken unto Himself a son”
They say, the Merciful hath begotten issue
They say, "The Beneficent has taken to Himself a son."
And they say: 'The Merciful has taken a son.
They say: "The God of Mercy hath gotten offspring."
And they said: Ar-Rahman has begotten a son. [Many sectarian groups harbour such beliefs and concepts. Jews and Christians belong to pre-Muhammad period while some others belong to the post-Muhammad era]
And they said: The Merciful took to Himself a son!
They say, “The Most Gracious has begotten a son.”
Those who say: "The Compassionate (God) has begotten a son,"
They claim: "The Most Compassionate Lord has taken a son to Himself."
And they say: The Beneficent has taken to Himself a son
And they say, "The Beneficent (Allah) has taken (to Him self) a son."
And they say, "The Gracious One has a son."
And (the disbelievers) say: ‘The Most Kind (Lord) has taken (to Himself) a son.
And they said the Almighty has taken a son
And they said the Almighty has taken a son
And they said the Almighty has taken a child!
And they said: "The merciful took/received a child (son)."
As it is, some assert, "The Most Gracious has taken unto Himself a son!"
And they have said, "The All-Merciful has taken to Him a child."
And they say: The Beneficent hath taken unto Himself a son
They have said that the Beneficent God has given birth to a son
They say, .The All-Merciful (Allah) has got a son
They say: "The Most Beneficent (Allâh) has taken unto Himself a child.”
What? Do they say Rehman (God) has a son
They say: "The True Merciful (God) has taken to Himself a child.”
They say: "Allah, AL-Rahman has taken up, adopted or begotten a son"
They said, “The Kind Lord has taken a child.”
They say, “The Most Compassionate has offspring.”
And they say: the Merciful has adopted a son.
And they say: ‘The Lord of Mercy has begotten a son.‘
They said, "The Most Gracious has begotten a son"!
And they say, "The Merciful-to-all has taken [for Himself] a son."
And they say, "The Merciful-to-all has taken [for Himself] a son."
And they said, “Al-Rahman (The Most Gracious) has taken a son.”
And they say: 'The Beneficent (Allah) has taken (unto Himself) a son'
They say: 'The Most Merciful has taken to Himself a son!'
As it is, some assert, "The Beneficent has betaken a son!"
And they say: The Beneficent Allah has taken (to Himself) a son
And they say, `The Gracious God has taken unto Himself a son.
And they say, “The Compassionate has taken a child.
And they say: "(Allah,) The Most Gracious (Ar-Rahman) has fathered a son!"
And they say, “The Compassionate has begotten a son.”
And they say, 'The Most Merciful has begotten a son.'
And they say, "The Most Merciful has taken [for Himself] a son."
And they say, 'The Merciful has taken a son.'
They say: "(God) Most Gracious has begotten a son!"
They say: "(Allah) Most Gracious has begotten a son!"
لَّقَدۡ جِئۡتُمۡ شَیۡءًا إِدࣰّا ٨٩
How terrible is this thing you assert
indeed you have brought forth a terrible thing,
Assuredly ye have brought a thing monstrous.
You have uttered a grievous thin
Indeed, you have done an atrocious thing.
They have devised a monstrous thing.
You have certainly advanced something hideous
Assuredly you have (in such an assertion) brought forth something monstrous –
(Say,) `You have indeed uttered something exceedingly abominable and hideous
You have indeed advanced something hideous
You (disbelievers) have certainly done a horrible thing.
What a disgusting thing to fabricate
Indeed you have put forward a thing most atrocious
You havepl come up with something monstrous!
ye have brought a monstrous thing
You have indeed brought an extremely grave speech
You have indeed come along with a matter most objectionable.
Now have ye uttered an impious thing
Assuredly, you have brought a monstrous thing
Surely, you have brought a monstrous thing
Now have ye done a monstrous thing
Verily, indeed you have brought forth a monstrous (highly blasphemous and evil) utterance
Certainly, you brought about a disastrous thing
This is indeed a monstrous thing to say.
certainly preach such a monstrous falsehood
Surely you have made a monstrous statement
Certainly you make an abominable assertion
You have indeed come with a disastrous thing.
Certainly you have come up with an atrocious thing
(O disbelievers!) You have indeed brought most horrible and unusual evil (on your tongues)
You have come with a gross blasphemy
You have come with a gross blasphemy
You have come with a gross blasphemy.
You had come (with) a blasphemous/disastrous thing
Indeed, [by this assertion] you have brought forth something monstrous
Indeed you have already come with a hideous thing
Assuredly ye utter a disastrous thin
This is certainly a monstrous lie
Indeed you have come up with such an abominable statemen
Indeed you have (in such an assertiveness) brought forth something an outrageous-
They have surely brought forth a grave thing
Indeed you have (in such an assertiveness) brought forth something an outrageous-
You blasphemers have instituted a notion that is indeed monstrous, enormous anal atrocious
What a monstrous thing you have said!
You have certainly made an outrageous claim,
You have come up with something awful.
You surely preach a monstrous falsehood
You have uttered a gross blasphemy.
You have done an atrocious thing.
You have done an outrageous thing.
You have brought atrocious things.
Indeed you have put forth something hideous
Indeed you have said a most monstrous falsehood,
Indeed, you have put forth something monstrous
Certainly you have made an abominable assertio
Assuredly, you have indeed uttered a most hideous thing
You have indeed asserted a terrible thing
Indeed you (sinners) have brought forward a most horrible thing (and a lie)
You’ve brought something monstrous.
You have come up with something monstrous
You have done an atrocious thing
Verily, you have brought a grievous thing.
Indeed ye have put forth a thing most monstrous
Indeed ye have put forth a thing most monstrous
تَكَادُ ٱلسَّمَـٰوَ ٰتُ یَتَفَطَّرۡنَ مِنۡهُ وَتَنشَقُّ ٱلۡأَرۡضُ وَتَخِرُّ ٱلۡجِبَالُ هَدًّا ٩٠
it almost causes the heavens to be torn apart, the earth to split asunder, the mountains to crumble to pieces
whereby the heavens are almost torn, the earth is split asunder, and the mountains fall in ruins -
Well-nigh the heavens are rent thereat and the earth cleft in sunder and the mountains fall down in pieces.
Which would cleave the skies asunder, rend the earth, and split the mountains
Because of this the heavens almost shatter, the earth splits open and the mountains collapse in devastation!
The heavens are all but rent apart and the earth split open and the mountains brought crashing down,
The heavens are about to be rent apart at it, the earth to split open, and the mountains to collapse into bits
The heavens are all but rent, and the earth split asunder, and the mountains fall down in ruins –
`The heavens are about to burst on account of that, and the earth about to split asunder, and the mountains to fall down in pieces
The heavens are wellnigh rent of it and the earth split asunder, and the mountains wellnigh fall down crashing fo
And the skies are about to tear from it and the earth is about to split wide open and the mountains are about to fall down collapsing,
The heavens would like to crack, the earth would like to split asunder…
At this the skies are ready to burst, the earth to split asunder, and the mountains to fall down in utter ruin
The heavens almost rupture at it, and the earth splits and the mountains fall, crumbling:
The heavens well-nigh burst asunder thereat, and the earth is riven, and the mountains fall down broken
The heavens are close to being torn apart by it, and the earth being split asunder, and the mountains succumbing and falling down
The heavens well-nigh rend into pieces because of it and the earth parts [into two] and the mountains come down crashing
It wanteth little but that on occasion thereof the heavens be rent, and the earth cleave in sunder, and the mountains be overthrown and fall
Whereby the heavens are almost torn asunder, and the earth is riven, and the mountains fall in ruin
Thereby the heavens are nearly torn and the earth split asunder, and mountains fall crashing dow
Almost might the very Heavens be rent thereat, and the Earth cleave asunder, and the mountains fall down in fragments
(Had it been a reality) it was a possibility that the heavens are torn and scattered because of it and the earth is split asunder, and the mountains fall in ruins —
whereby the heavens are almost split asunder and the earth is split and the mountains fall crashing down
The skies are ready to burst, the earth to split asunder, and the mountains to crash in utter ruin…
that the very Heavens might crack, the earth might cleave asunder and the mountains might crumble to piece
It is such a monstrosity that heavens might well-nigh burst forth at it, the earth might be cleaved, and the mountains fal
The heavens may almost be rent thereat, and the earth cleave asunder, and the mountains fall down in pieces
The skies are about to cleave asunder due to it and the earth to split asunder and the mountains to fall down in pieces,
The heavens almost were torn asunder thereat, the earth was disturbed, and the mountains collapsed devastatingl
The heavens may just burst at this (fabricated lie) and the earth split asunder and the mountains fall down to pieces
The heavens are about to shatter from it, and the Earth crack open, and the mountains fall and crumble
The heavens are about to shatter from it, and the earth crack open, and the mountains fall and crumble
The heavens are about to shatter from it, and the earth crack open, and the mountains fall and crumble.
The skies/space are about to/almost split/crack/cleave from it, and the earth/Planet Earth splits/cracks open ,and the mountains fall down (in) demolition and breaking down into pieces violently with noise
whereat the heavens might well-nigh be rent into fragments, and the earth be split asunder, and the mountains fall down in ruins
The heavens are almost about to be rent asunder thereof, and the earth cloven and the mountains to collapse, razed (completely)
Whereby almost the heavens are torn, and the earth is split asunder and the mountains fall in ruins
This would almost cause the heavens to rent apart, the earth to cleave asunder and the mountains to crumble down in fragments
that the heavens are well-nigh to explode at it, and the earth to burst apart, and the mountains to fall down crumbling
The heavens are about to disintegrate, the earth is about to cleave asunder, and the mountains are about to crumble down in ruins –
So grave, indeed, that it may cause the earth to explode into pieces! Or the mountains may come tumbling down! Or the heavens might just crack asunder
By which the Heavens are about to disintegrate, the Earth is about to cleave asunder, and the mountains are about to crumble down in ruins–
A notion indeed shocking. Its impact makes the heavens tremble and almost tear apart asunder and the earth quakes and almost parts asunder and the mountains quiver and almost crumble
The skies would crack, the Earth shudder, and the mountains crumble to dust
by which the heavens are about to burst, the earth to split apart, and the mountains to crumble to pieces
The heavens almost split from it and the earth shakes and the mountains crumble,
at which the very heavens might crack, the earth split asunder, and the mountains crumble to dust
The heavens are about to shatter, the earth is about to tear asunder, and the mountains are about to crumble.
It almost causes the heavens to rupture, the earth to split open and the mountains to collapse in devastation
It almost causes the heavens to rupture, the Earth to split open, and the mountains to collapse in devastation
The skies almost tore from it, and the earth split, and the mountains fell down in demolition.
At it the skies are about to burst, and the earth to split asunder, and the mountains to fall down crashing
at which the heavens might be rent into fragments, and the earth be split asunder, and the mountains fall down in ruins!
Whereby almost the heavens are torn, and the earth is split asunder, and the mountains fall in ruins
The heavens may almost be rent thereat, and the earth cleave asunder, and the mountains fall down in pieces
The heavens might well-nigh burst thereat, and the earth cleave asunder, and the mountains fall down in pieces
The heavens are well-nigh rent thereby, and the earth split asunder, and the mountains made to fall down in ruins
As if the skies are ready to burst (open), the earth to split apart, and the mountains to fall down in total ruin
The heavens almost rupture therefrom, the earth splits open, and the mountains crumble to dust.
At which the heavens almost rupture, and the earth splits, and the mountains fall and crumble
The heavens almost rupture therefrom and the earth splits open and the mountains collapse in devastatio
The heavens are almost rent from it, and the earth split asunder, and the mountains fall down broken,
At it the skies are ready to burst, the earth to split asunder, and the mountains to fall down in utter ruin
At it the skies are ready to burst, the earth to split asunder, and the mountains to fall down in utter ruin
أَن دَعَوۡا۟ لِلرَّحۡمَـٰنِ وَلَدࣰا ٩١
that they attribute offspring to the Lord of Mercy
that they ascribe a son to the Gracious (Allah),
That they should ascribe unto the Compassionate a son.
For they have attributed a son to Ar-Rahman
Because they attribute a son to the Rahman!
at their ascription of a son to the All-Merciful!
that they should ascribe a son to the All-beneficent
That they ascribe to the All-Merciful a child
`Because they have ascribed a son to the Most Gracious (God)
that they have attributed to the All-merciful a son
that they designate a child to the beneficent.
and the mountains might crumble down when they saw that the Gracious One has begotten a son
That they should invoke a son for God, the Merciful Benefactor
that they have attributed a son to the All-Merciful!
that they attribute to the Merciful a son
Due to their ascribing of an offspring to the Most Gracious
that they claim a son for Ar-Rahman [The All-merciful].
for that they attribute children unto the Merciful
That you attribute to the Beneficent a son
because they have ascribed a son to the Merciful
That they ascribe a son to the God of Mercy
that they have ascribed for Ar-Rahman a son
that they attributed a son to The Merciful.
…from their invoking a son for the Most Gracious!
- at their ascribing a son to the Compassionate (God)
at their ascribing a son to the Most Compassionate Lord
That they ascribe a son to the Beneficent
that they invoke a son for the Beneficent (Allah).
At that they ascribed a son to the Gracious One
That they have attributed a son to the Most Kind (Lord)
That they claimed that the Almighty had a son
That they claimed that the Almighty had a son
That they claimed that the Almighty had a child!
That (E) they called to the merciful a child (son)
That men should ascribe a son to the Most Gracious
For that they have attributed to The All-Merciful a child
That ye ascribe unto the Beneficent a son
to ascribe a son to the Beneficent God
for they have ascribed a son to the All-Merciful (Allah)
That they ascribe unto the Most Beneficent (Allâh) a child!
They have dared to assign a son for Rehman
That they ascribe a son to the True Merciful (God)!
that they ascribe to AL-Rahman a so
when they attribute a child to the Kind Lord.
in protest of attributing children to the Most Compassionate.
That they claim for the Merciful a son.
That they should ascribe a son to the Merciful
Because they claim that the Most Gracious has begotten a son.
that they attribute a son to the Merciful.
that they attribute a son to the Merciful-to-all.
That they alleged for Al-Rahman (The Widely merciful) a son.
That they attributed a son to the Beneficent (Allah)
That people should ascribe a son to the Most Merciful,
That men should ascribe a son to the Most Gracious
That they ascribe a son to the Beneficent Allah
Because they ascribe a son to the Gracious God
that they should claim for the Compassionate a child
That they assign (or give) a son for (Allah), the Most Gracious (Ar-Rahman)
Because they attribute to the Most Merciful a son.
Because they attribute a son to the Most Merciful
That they attribute to the Most Merciful a son
That they attribute to the Merciful a son.
That they should invoke a son for (God) Most Gracious
That they should invoke a son for (Allah) Most Gracious
وَمَا یَنۢبَغِی لِلرَّحۡمَـٰنِ أَن یَتَّخِذَ وَلَدًا ٩٢
It does not befit the Lord of Mercy [to have offspring]
but it is not suitable for the Gracious (Allah) that He should beget a son.
And it behoveth not the Compassionate that he should take a son.
When it does not behove the Merciful to have a son
Such concepts like taking a son are not befitting for the Rahman.
It is not fitting for the All-Merciful to have a son.
It does not behoove the All-beneficent to take a son
It is not for the All-Merciful to take to Himself a child
`Whereas it does not behove the Most Gracious (God) that He should take to Himself a son.
and it behoves not the All-merciful to take a son
It is not becoming for the beneficent to take a child.
It is beneath the dignity of the Most Gracious to beget a son
For it is not consistent with the majesty of God, the Merciful Benefactor, that He should have a son
And in no way is it fitting for the All-Merciful to take (for Himself) a son.
but it, becomes not the Merciful to take to Himself a son
And it does not befit the Most Gracious to choose an offspring
And it is not befitting for Ar-Rahman [The All-merciful] to take unto Himself a son.
whereas it becometh not God to beget children
When it is not becoming to the majesty of the Beneficent that he take to Himself a son
It is not for the Merciful to take a son
when it beseemeth not the God of Mercy to beget a son
And suits not (the Majesty of) Ar-Rahman that He may beget a son
It is not fit and proper for The Merciful that He should take a son to Himself!
It is not consonant with the majesty of the Most Gracious that He should beget a son.
It is not befitting to the Compassionate (God) that He should beget a son
It does not befit the Most Compassionate Lord that He should take a son
And it is not worthy of the Beneficent that he should take to Himself a son
And it does not suit the Beneficent (Allah) that He should take (to Himself) a son,
And it is inconceivable that the Gracious One could have a son
And it is not befitting the Glory of the Most Kind (Lord) to take (someone as) a son
And what need does the Almighty have to take a so
And what need does the Almighty have to take a son
And what need does the Almighty have to take a child?
And (it) would not (be) to the merciful that He takes a child (son)
although it is inconceivable that the Most Gracious should take unto Himself a son
And in no way does it behoove The All-Merciful to take to Him a child
When it is not meet for (the Majesty of) the Beneficent that He should choose a son
The Beneficent God is too Exalted to have a son
while it does not behove the All-Merciful to have a son
It is not appropriate for (the Majestic Glory of) the Most Beneficent (Allâh) that he should take to Himself a child.
It is not befitting for Rehman to have a son
It is not appropriate for (the Majestic Glory of) the True Merciful (God) that he should take to Himself a son.
when it is absolutely unbecoming nor is it consonant with His Supreme Majesty that He should take up, adopt or beget a son
It is not befitting for the Kind Lord to have children.
It does not befit ˹the majesty of˺ the Most Compassionate to have children.
And it is not befitting for the Merciful to adopt a son.
when it does not become the Merciful to beget offspring
It is not befitting the Most Gracious that He should beget a son.
It does not befit the Merciful to take a son.
It does not befit the Merciful-to-all to take a son.
And it should not be for Al-Rahman (The Widely merciful) that He takes a son.
When it is not worthy of the Beneficent (Allah) that He should take (to Himself) a son
although it is inconceivable that the Most Merciful should take to Himself a son.
It is not befitting for the Majesty of the Beneficent that He should choose a son
And it is not worthy of the Beneficent Allah that He should take (to Himself) a son
It becomes not the Gracious God that HE should take unto Himself a son
It is not fitting for the Compassionate to take a child
For it is not befitting for the Majesty of (Allah) the Most Gracious that He should father a son
It’s not befitting for the Most Benevolent to have a child.
It is not fitting for the Most Merciful to have a son
And it is not appropriate for the Most Merciful that He should take a son
And it is not appropriate for the Merciful to take a son.
For it is not consonant with the majesty of (God) Most Gracious that He should beget a son
For it is not consonant with the majesty of (Allah) Most Gracious that He should beget a son
إِن كُلُّ مَن فِی ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ إِلَّاۤ ءَاتِی ٱلرَّحۡمَـٰنِ عَبۡدࣰا ٩٣
there is no one in the heavens or earth who will not come to the Lord of Mercy as a servant
There is none in the heavens and the earth but comes to the Gracious (Allah) in full submission.
None there is in the heavens and the earth but must come unto the Compassionate as a bondman.
There is no one in the heavens and the earth but comes before Ar-Rahman in all obedience
Whoever is in the heavens and the earth is in servitude to the Rahman!
There is no one in the heavens and earth who will not come to the All-Merciful as a slave.
There is none in the heavens and the earth but he comes to the All-beneficent as a servant
There is none in the heavens and the earth but comes to the All-Merciful as a servant
Whoever is in the heavens and the earth shall come before the Most Gracious (God) in complete submission as a bondsman (would)
None is there in the heavens and earth but he comes to the All-merciful as a servant
Everyone in the skies and the earth only comes to the beneficent as a servant.
Every single being in the heavens and the earth is a servant of the Most Gracious
Not one of the beings in the heavens and the earth come to God, the Merciful Benefactor, except as a servant
There is none in the heavens and the earth but is bound to come to the All-Merciful as a servant.
there is none in the heavens or the earth but comes to the Merciful as a servant
All those who are in the heavens and the earth will come to the Most Gracious as His bondmen
There is no one among all those in the heavens and in the earth but must come to Ar-Rahman [The All-merciful] as a slave.
Verily there is none in heaven or on earth, but shall approach the Merciful as his servant
There is none in the heavens or the earth but comes to the Beneficent as a servant
There is none in the heavens and earth except he comes to the Merciful as a worshiper
Verily there is none in the Heavens and in the Earth but shall approach the God of Mercy as a servant
(It is) not (so). All who are in the heavens and the earth but comes unto Ar-Rahman as an abd
There is none at all in the heavens and the earth but he be one who arrives to The Merciful as a servant.
No one of Heaven or Earth escapes coming to the Most Gracious as a servant.
There is none in the heavens and in the earth but must come to the Compassionate (Allah) in full submission
There is no one in the heavens and the earth but he shall come to the Most Compassionate Lord as His servant
There is none in the heavens and the earth but comes to the Beneficent as a servant
there is no one in the skies and the earth but he comes to the Beneficent (Allah) as a servant.
None in the heavens and the earth but will come to the Gracious One obediently as a slave
Whoever is (dwelling) in the heavens and the earth (whether an angel, a jinn or a human being) will appear just as a servant before the Most Kind (Lord)
When all there is in the heavens and the Earth will but come to the Almighty as servants
When all there is in the heavens and the earth will come to the Almighty as servants
When all there is in the heavens and the earth will come to the Almighty as servants.
That every/each whom (is) in the skies/space and the earth/Planet Earth except is coming (E) (to) the merciful (as) a worshipper/slave
Not one of all [the beings] that are in the heavens or on earth appears before the Most Gracious other than as a servant
Decidedly none is there (Literally: all that are there) in the heavens and the earth except that he comes up to The All-Merciful as a slave
There is none in the heavens and the earth but cometh unto the Beneficent as a slave
All that is in the heavens and the earth will return to the Beneficent God as His submissive servants
There is none in the heavens and the earth, but bound to come to the All-Merciful as a salve
There is none in the heavens and the earth but comes to the Most Beneficent (Allâh) as (an obedient and submissive) servant.
Every being in the heavens and on the earth shall come before Rehman as a slave
There is none in the Heavens and on the Earth but comes to the True Merciful (God) as (an obedient and submissive) servant.
that is besides the fact that there is not one single creature in the heavens and on earth but shall come back to stand before AL-Rahman as a servant submitting to His Authority and surrendering himself or itself to Judgement
Everyone in the Heavens and on Earth must come to the Kind Lord as an obedient servant.
There is none in the heavens or the earth who will not return to the Most Compassionate in full submission.
For all who are in the heavens and on earth come to the Merciful as servants.
There is none in the heavens or on earth but shall return to the Merciful in utter submission
Every single one in the heavens and the earth is a servant of the Most Gracious.
There is no one in the heavens and earth who will not come as a servant to the Merciful.
No one in the heavens and Earth will not come as a servant to the Merciful-to-all.
Surely all whoever is in the skies and the earth is not except coming to Al-Rahman (The Widely merciful) as a slave.
There is none in the heavens and the earth but comes unto the Beneficent (Allah) as a servant
Not one of all [the beings] that are in the heavens or on earth but shall appear before the Most Merciful as a servant.
There is none in the heavens and the earth but comes to the Beneficent as a servant
There is no one in the heavens and the earth but will come to the Beneficent Allah as a servant
There is none in the heavens and the earth but he shall come to the Gracious God as a bondman
There is none in the heavens and on the earth, but that it comes unto the Compassionate as a servant
(There is) not (even) one being in the heavens and the earth that will not come to (Allah), the Most Gracious as (His) servant
Every single one in the heavens and on earth comes to the Most Gracious as a servant.
There is none in the heavens and the earth but will come to the Most Merciful as a servant
There is no one in the heavens and earth but that he comes to the Most Merciful as a servant
There is none in the heavens and the earth but comes to the Merciful as a servant;
Not one of the beings in the heavens and the earth but must come to (God) Most Gracious as a servant
Not one of the beings in the heavens and the earth but must come to (Allah) Most Gracious as a servant
لَّقَدۡ أَحۡصَىٰهُمۡ وَعَدَّهُمۡ عَدࣰّا ٩٤
He has counted them all: He has numbered them exactly
Surely, He knows each of them, and has counted them a full counting (of all the creatures of Allah),
Assuredly He hath comprehanded them and counted them a full Counting.
He has counted them and calculated their number
Indeed, (Rahman) knows them in detail and in many ways!
He has counted them and numbered them precisely.
Certainly He has counted them [all] and numbered them precisely
Most certainly He knows and registers them, and has numbered them exactly, (having appointed for every being a particular service or duty, and determined for each a life-span and provision)
He indeed comprehends them (by His infinite knowledge) and having full power over them. He has numbered them (all) exactly
He has indeed counted them, and He has numbered them exactly
He certainly takes them to account, and has counted them, (an exact) count.
They are all counted in the Lord’s census
He takes account of them all, and has numbered them all exactly
He has enumerated them and counted them precisely.
He counts them and numbers them by number
He knows their number and has counted each one of them
He has indeed encompassed them and has numbered them exactly.
He encompasseth them by his knowledge and power, and numbereth them with an exact computation
Verily, He knows them and numbers them exactly
He has counted them and exactly numbered all
He hath taken note of them, and numbered them with exact numbering
Verily, He has kept them under census and has counted them to a full counting
Certainly, He counted for them and numbered up a sum!
Truly, He does take account of all and has numbered them completely.
He has a comprehensive knowledge and has kept strict count of all His creatures
Verily He encompasses them and has counted them all
Certainly He comprehends them, as has numbered them all
He has computed them and numbered them a numbering
Certainly He has counted them and He has given everyone a number
(Allah) has surely encompassed them with His (knowledge) and has counted them thoroughly (i.e., numbering them one by one)
He has encompassed them, and counted them one by one
He has encompassed them, and counted them one by one
He has encompassed them, and counted them one by one.
He had counted/completed them and He counted them counting
indeed, He has full cognizance of them, and has numbered them with [unfailing] numbering
Indeed He has already enumerated them, and He has numbered them with (exact) numbering
Verily He knoweth them and numbereth them with (right) numbering
He has counted and enumerated them one by one
He has fully encompassed them and precisely calculated their numbers
He has indeed enumerated and computed them.
He is aware of their exact number, and He has counted them all up
He has indeed enumerated and computed them.
He has counted them and ascertained their number
He has accurately counted them and numbered them exactly.
Indeed, He fully knows them and has counted them precisely.
He has counted them and given them a number.
He has kept strict count of them all
He has encompassed them, and has counted them one by one.
He has numbered them and counted them precisely
He has numbered them and counted them precisely
He has already enumerated them and counted them, in numbering.
Certainly He has counted them, and He has numbered them exactly
Indeed, He has full cognizance of them. He has kept a strict count of their numbers,
Indeed, He fully knows them, and has counted them one by one
Certainly He has a comprehensive knowledge of them and He has numbered them a (comprehensive) numbering
Verily, HE comprehends them by HIS knowledge and has numbered them all fully
He has taken account of them, and numbered them exactly
Verily, He (Allah) takes an account of them (all), and has numbered them (all) exactly
He accounted for them and enumerated them exactly.
He has enumerated them, and counted them one by one.
He has enumerated them and counted them a [full] counting
Verily He counts them and numbers them by number,
He does take an account of them (all), and hath numbered them (all) exactly
He does take an account of them (all), and hath numbered them (all) exactly
وَكُلُّهُمۡ ءَاتِیهِ یَوۡمَ ٱلۡقِیَـٰمَةِ فَرۡدًا ٩٥
and they will each return to Him on the Day of Resurrection all alone
and every one of them will come to Him alone on the Day of Resurrection.
And each of them is to come to Him on the Day of Judgment alone.
Every one of them will come before Him all alone on the Day of Resurrection
In the period of the Doomsday, all of them will come to Him as ONE.
Each of them will come to Him on the Day of Rising all alone.
and each of them will come to Him alone on the Day of Resurrection
And every one of them will appear before Him on the Day of Resurrection, quite alone (bereft of all worldly things, children and family, friends and helpers)
And they shall all come to Him on the Day of Resurrection, all by themselves
Every one of them shall come to Him upon the Day of Resurrection, all alone
And each of them comes to the Resurrection Day alone.
All of them individually will be summoned before the Lord on the Day of Resurrection
And every one of them will come to Him alone on the Day of Accountability
And each one of them is bound to come to Him on the Day of Resurrection solitary.
and they are all coming to Him on the resurrection day singly
And each one of them will come before Him on the Day of Resurrection, alone
And each one of them is going to come to Him on the day of resurrection all alone.
And they shall all come unto him on the day of resurrection, destitute both of helpers and followers
And each one of them come unto Him on the Day of Resurrection, alon
and each one shall come to Him on the Day of Resurrection, alone
And each of them shall come to Him, on the day of Resurrection, singly
And all of them must come to Him on the Day of Resurrection as an individual
And every one of them will be ones who arrive to Him individually on the Day of Resurrection.
Every one of them will come to Him individually on the Day of Judgment.
and every one of them will come to Him individually on the Day of Resurrection
On the Day of Resurrection each one of these will come to Him singly
And every one of them will come to Him on the day of Resurrection, alone
and everyone of them will come to Him on the day of resurrection, alone.
And all of them will come to Him, individually, on the Day of Resurrection
And each one of them has to appear before His presence alone on the Day of Resurrection
And all of them will come to Him on the Day of Resurrection, all alone
And all of them will come to Him on the Day of Resurrection, all alone
And all of them will come to Him on the Day of Resurrection, all alone.
And all of them are coming to Him (in) the Resurrection Day singly/alone/one
and every one of them will appear before Him on Resurrection Day in a lonely state
And all of them will be coming up to Him upon the Day of the Resurrection, every one singly
And each one of them will come unto Him on the Day of Resurrection, alone
Everyone on the Day of Judgment will individually come into the presence of God
and each one of them is bound to come to Him on the Day of Judgment, all alone
Every one of them will come to Him on the Day of Resurrection, alone.
On the Day of Judgment, each of them shall arrive all alone, and shall be on his own
Every one of them will come to Him on the Day of Resurrection, alone.
All and each shall present himself or itself to AL-Rahman singly
So on the Day of Judgement, each one of them will come to Him alone
And each of them will return to Him on the Day of Judgment all alone.
And each of them comes on the day of resurrection alone.
and one by one shall they come to Him on the Day of Resurrection
All of them will come before Him on the Day of Resurrection as individuals.
so that every one of them will appear alone before Him on the Day of Resurrection.
so that every one of them will appear alone before Him on the Day of Resurrection.
And all of them will come to Him on The Resurrection Day, singular.
And every one of them shall come to Him on the Day of Resurrection, all alone
and, on the Day of Resurrection, every one of them will appear before Him all alone.
And each of them will come to Him singly on the Resurrection Day
And every one of them will come to Him on the day of resurrection alone
And each of them shall come to HIM on the Day of Resurrection, all alone
And each of them shall come unto Him on the Day of Resurrection, alone
And everyone of them will come individually to Him on the Day of Judgment
All of them will come to Him on Resurrection Day alone.
And each one of them will come to Him on the Day of Resurrection alone
And all of them are coming to Him on the Day of Resurrection alone
And they are all coming to Him on the Day of Resurrection alone.
And everyone of them will come to Him singly on the Day of Judgment
And everyone of them will come to Him singly on the Day of Judgment
إِنَّ ٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ سَیَجۡعَلُ لَهُمُ ٱلرَّحۡمَـٰنُ وُدࣰّا ٩٦
But the Lord of Mercy will give love to those who believe and do righteous deeds
Surely, those who believe and do righteous deeds, the Gracious (Allah) will bestow love for them.
Verily those who believe and do righteOUs works--anon the Compassionate shall appoint for them affection.
Surely Ar-Rahman will show love for those who believe and do the right
Those who believe and fulfill the requirements of their faith, Rahman will form love for them.
As for those who have iman and do right actions, the All-Merciful will bestow His love on them.
Indeed those who have faith and do righteous deeds —the All-beneficent will endear them [to His creation]
Assuredly, those who believe and do good, righteous deeds, the All-Merciful will assign for them love (in the hearts of the inhabitants of the heaven and many on the earth, so that they will receive welcome throughout creation, no matter if they are weak and small in number now)
Those who believe and do deeds of righteousness, the Most Gracious (God) will surely bring about (in the hearts of the people) fondest love for them
Surely those who believe and do deeds of righteousness -- unto them the All-merciful shall assign love
Indeed, the beneficent is going to put love (and friendship in hearts) for those who believe and do good.
Those who chose to believe and did good deeds, will be loved by God
On those who believe and do deeds of righteousness, God the Merciful Benefactor, will bestow love
Indeed, those who have attained faith and have done righteous deeds—the All-Merciful will give them love.
Verily, those who believe and act aright, to them the Merciful will give love
Indeed those who believed and did good deeds - the Most Gracious will appoint love for them. (In the hearts of other believers.
Indeed those who believed and did righteous deeds, Ar-Rahman [The All-merciful] will make an affection for them.
But as for those who believe and do good works, the Merciful will bestow on them love
Verily, those who believe and act aright, on them the Beneficent bestows love
Those who believe and do righteous deeds, the Merciful will assign for them love
But love will the God of Mercy vouchsafe to those who believe and do the things that be right
Verily, those who have Believed and had performed righteous deeds, soon will Ar-Rahman establish for them love and attachment (for each other)
Truly, those who believed and did as the ones in accord with morality, The Merciful will assign ardor for them.
Truly, on those who believe and perform deeds of righteousness, the Most Gracious will bestow affection.
Surely the Beneficent will bring about love for those who believe and do good deeds
Indeed, the Most Compassionate Lord will soon create enduring love for those who believe and do righteous works
Those who believe and do good deeds, for them the Beneficent will surely bring about love
Those who believe and do righteous works, the Beneficent (Allah) will certainly assign love for them.
Allah will certainly create affection for those who believe and do good deeds
Surely, those who believed and did pious deeds, the Most Kind (Lord) will create love for them in the hearts (of the people)
Those who believe and do good works, the Almighty will bestow them with love
Those who believe and do good works, the Almighty will make for them affection
As for those who believe and do good works, the Almighty will bestow upon them goodwill.
That those who believed and made/did the correct/righteous deeds, the merciful will make/create for them love/affection
VERILY, those who attain to faith and do righteous deeds will the Most Gracious endow with love
Surely the ones who have believed and done deeds of righteousness, for them The All-Merciful will soon show (Literally: make for them) affection
Lo! those who believe and do good works, the Beneficent will appoint for them love
To the righteously striving believers God will grant love
Surely, those who believe and do righteous deeds, for them the All-Merciful (Allah) will create love
Indeed, those who adhere firmly to Islamic monotheism and do righteous acts (in this ‘worldly life’), the Most Beneficent (Allâh) will definitely give them love.
And of course, Rehman will instill with love, the hearts of those who believe and do the righteous deeds
Indeed, those who Live by Faith and strive to do righteous acts (in this worldly life), the True Merciful (God) will demonstrate His own love for them.
But not those whose hearts reflect the image of religious and spiritual virtues and their deeds wisdom and piety. They shall be the recipients of Allah's mercy. AL-Rahman shall overshadow them with His gracious wing and impart to them His loving care
The Kind Lord will put love for those who believe and do righteous deeds in people’s hearts.
As for those who believe and do good, the Most Compassionate will ˹certainly˺ bless them with ˹genuine˺ love.
Those who believe and do good work, the Merciful will give them a welcome.
The Merciful will cherish those who believed and were charitable in their lifetime
Surely, those who believe and lead a righteous life, the Most Gracious will shower them with love.
The Merciful-to-all will bestow His affection on those who have believed and done righteous deeds.
The Merciful-to-all will bestow His affection on those who have believed and done righteous deeds.
Surely those who believed and worked the righteous deeds, Al-Rahman (The Widely merciful) will set up for them affection (Wdda).
Verily those who believe and do righteous deeds, soon the Beneficent (Allah) will appoint love for them
God will certainly bestow love on those who believe and do righteous deeds.
Verily, those who attain belief and work for the good of others, the Beneficent will endow them with love
Surely (as for) those who believe and do good deeds for them will Allah bring about love
Those who believe and do good deeds - The Gracious God will create deep love for them
Surely those who believe and perform righteous deeds, for them shall the Compassionate ordain love
On those who believe and do works of Righteousness, (Allah), the Most Gracious (Ar-Rahman) will bless (His) Love upon them
Those who believe and do good deeds—the Mercy Giver will give them love.
Those who believe and do righteous deeds, the Most Merciful will give them love
Indeed, those who have believed and done righteous deeds - the Most Merciful will appoint for them affection
Indeed, those who believed and did good works, soon the Merciful will make for them love.
On those who believe and work deeds of righteousness, will (God) Most Gracious bestow love
On those who believe and work deeds of righteousness, will (Allah) Most Gracious bestow love
فَإِنَّمَا یَسَّرۡنَـٰهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ ٱلۡمُتَّقِینَ وَتُنذِرَ بِهِۦ قَوۡمࣰا لُّدࣰّا ٩٧
We have made it easy, in your own language [Prophet], so that you may bring glad news to the righteous and warnings to a stubborn people
So We have only made this (the Qur’an) easy on your tongue (O Muhammad) so that you may give glad tidings to the pious with it and warn with it the most quarrelsome people.
So We have made it easy in thine tongue in order that thou mayest thereby give glad tidings unto the Godfearing and warn thereby a people contentious.
So We have made this (Qur'an) easy in your tongue that you may give good news to those who take heed, and warn the people who are contentious
We have made it easy through your narration so that you give good tidings to those who protect themselves and warn the stubborn ones with it.
We have made it easy on your tongue so that you can give good news to those who have taqwa and warn stubbornly hostile people by it.
Indeed We have made it simple in your language so that you may give good news thereby to the Godwary and warn with it a disputatious lot
We make it (this Qur’an) in your tongue and easy (to recite and understand) so that you may thereby give glad tidings to the God-revering, pious ones, and warn thereby a people given to contention
(Prophet!) We have made this (Qur'an) easy (by revealing it) in your own tongue, that you may give glad tidings thereby to those who guard against evil and warn thereby a people stubbornly given to contention
Now We have made it easy by thy tongue that thou mayest bear good tidings thereby to the godfearing, and warn a people stubborn
So, We have only made it (Quran) easy in your language, for you to give good news to those who are cautious (of God) with it, and to warn contentious (and hostile) people with it.
Thus I have presented this Qur’an in an easy to understand Arabic so that you may deliver the good news (about the Heaven) to the righteous ones and warn with it the rebellious ones
We have made it easy in your own tongue, that with it you may give hope to the righteous, and warnings to people given to hostility
So indeed, We have made it easy in yoursg tongue, that you may give glad tidings to the ones who were mindful (of God) and warn with it a hostile people.
We have only made it easy for thy tongue that thou mayest thereby give glad tidings to the pious, and warn thereby a contentious people
We have therefore made this Qur’an easy upon your tongue, (O dear Prophet Mohammed - peace and blessings be upon him) for you to announce glad tidings with it to those who fear, and warn those who are quarrelsome
We have made it [ the Quran] easy through your tongue [O Muhammad] only so that you may bring glad tidings by it to those who revere Allah and only so that you may warn by it a people who are waywardly contentious.
Verily we have rendered the Koran easy for thy tongue, that thou mayest thereby declare our promises unto the pious, and mayest thereby denounce threats unto contentious people
We have made the Scripture easy on your tongue, only that you may thereby give glad tidings unto those who ward of evil, and warn thereby a contentious people
We have made it easy in your own tongue in order that you proclaim the glad tidings to the cautious and give warning to a stubborn nation
Verily we have made this Koran easy and in thine own tongue, that thou mayest announce glad tidings by it to the God-fearing, and that thou mayest warn the contentious by it
So certainly what (is a fact is that) We have made this (Al-Kitab) most easy in your (own) tongue, so that you may give glad tidings thereby to the Muttaqun, and you warn thereby the most quarrelsome nation
So, truly, We made this easy on thy tongue. Certainly, thou wilt give good tidings with it to the ones who are Godfearing and thou wilt warn a most stubborn folk with it.
We have made (the Word) accessible in your own language, so that with it you may give good news to the righteous and warning to people of conflict.
We have made this Qur’an easy in your own language so that you may give good news to the righteous and warn the headstrong contentious folk
Therefore, We have revealed the Qur´an in your tongue and made it easy to understand that you may give glad tidings to the God-fearing and warn a contentious people
So We have made it easy in thy tongue only that thou shouldst give good news thereby to those who guard against evil, and shouldst warn thereby a contentious people
So We have made the (Quran) easy in your language only because you should (be able to) convey the good news through it to those who guard (against evil) and warn through it, quarrelsome people.
And then We have made it (the Qur'aan) easy in your tongue only so that you may give good news thereby to those who fear Allah and warn thereby a hostile people
So We have indeed made this (Qur’an) easy in your own tongue so that, by means of it, you may communicate good news to the Godfearing and may warn thereby the contentious people
Thus We have made this easy in your tongue so that you may give good news with it to the righteous and that you may warn with it the quarrelsome people
Thus We have made this easy in your tongue so that you may give good news with it to the righteous and that you may warn with it the quarrelsome people
Thus We have made this easy in your tongue so that you may give good news with it to the righteous and that you may warn with it the quarrelsome people.
So but We eased it with your tongue/language, to announce good news with it (to) the fearing and obeying, and warn/give notice with it (to) a nation (in) harsh/violent disput
and only to this end have We made this [divine writ] easy to understand, in thine own tongue, [O Prophet,] so that thou might convey thereby a glad tiding to the God-conscious, and warn thereby those who are given to [futile] contention
So surely We have made it easy in your tongue only that you may bear good tidings thereby to the pious and warn thereby an obstinate people
And We make (this Scripture) easy in thy tongue, (O Muhammad) only that thou mayst bear good tidings therewith unto those who ward off (evil), and warn therewith the froward folk
(Muhammad), We have given you the Book (the Quran) in your own language so that you could easily give the glad news to the pious ones and warn the quarrelsome ones
So We have made it (the Qur‘an) easy through your tongue, so that you give with it the good news to the God-fearing, and warn with it an obstinate people
Thus We have made it (-this Qur'ān) easy in your tongue so that you may give joyful news to the Pious ( or to those who show honor and reverence for Allâh/ or to those who guard themselves against falling into temptation or sin) and warn thereby the most antagonistic people.
We have made this (Quran) easy for you, in your own language, in order that you may give the glad tidings to the pious and the God-fearing. With it, you may warn those that are belligerent
Thus, We have made It (-this Qur'ān) easy in your tongue so that you may give glad tidings to the Pious and warn thereby the most antagonistic people.
We have revealed it -the Quran- in a language conducive to ease, worded in your own tongue O Muhammad in order to use it when you announce joyful tidings to those who entertain the profound reverence dutiful to Allah and to warn the disdainful who are ready to contend to their life's end
We made the Quran easy in your language so you can give good news to the pious, and warn the opponents with it.
Indeed, We have made this ˹Quran˺ easy in your own language ˹O Prophet˺ so with it you may give good news to the righteous and warn those who are contentious.
And We have made it easy on your tongue so that you give good news to those who beware (of Allah) and warn with it an obstinate people.
We have made it easy in your own tongue that you may thereby proclaim joyful tidings to the upright and give warning to a contentious people
We thus made this (Quran) elucidated in your tongue, in order to deliver good news to the righteous, and to warn with it the opponents.
And We have made [this Qur'an] easy to recite [Prophet] so that you may give good news to the righteous and warning to stubborn people.
And We have made [this Qur’an] easy to recite [Prophet] so that you may give good news to the righteous and warning to stubborn people.
So, We only ease it with your tongue, to preach (Good tidings) with it the pious, and to warn by it an inimical kinfolk.
So We have made it (The Qur'an) easy in your tongue that you may give glad tidings thereby to the pious ones, and warn thereby stubborn people
And so have We made [the Qur'Än] easy to understand, in your own tongue, so that you may give good tidings to the God- fearing and give warning to those who are given to futile contention.
And only to this end We have made this (Qur'an) easy to understand in your own tongue (O Prophet). That you might convey thereby glad news to the righteous and warn people given to futile contention
So We have only made it easy in your tongue that you may give good news thereby to those who guard (against evil) and warn thereby a vehemently contentious people
So WE have made the Qur'an easy in thy tongue that thou mayest give thereby glad tidings to the righteous, and warn thereby a contentious people
We have only made this easy upon thy tongue that thou mayest give glad tidings unto the reverent thereby, and that thereby thou mayest warn a contentious people
So, We (Allah) have made (the Quran) easy in your own tongue, only that with it, you (O Prophet,) may give the good news to the righteous, and warnings to people used to challenge
We made it easy in your language, to give good news to the righteous and to warn a hostile people.
We made it easy in your tongue, in order to deliver good news to the righteous, and to warn with it a hostile people
So, [O Muhammad], We have only made Qur'an easy in the Arabic language that you may give good tidings thereby to the righteous and warn thereby a hostile people
We have only made it easy for your tongue that you may with it give glad tidings to those who fear, and warn with it a contentious people.
So have We made the (Qur'an) easy in thine own tongue, that with it thou mayest give Glad Tidings to the righteous, and warnings to people given to contention
So have We made the (Qur'an) easy in thine own tongue, that with it thou mayest give Glad Tidings to the righteous, and warnings to people given to contention
وَكَمۡ أَهۡلَكۡنَا قَبۡلَهُم مِّن قَرۡنٍ هَلۡ تُحِسُّ مِنۡهُم مِّنۡ أَحَدٍ أَوۡ تَسۡمَعُ لَهُمۡ رِكۡزَۢا ٩٨
How many generations We have destroyed before them! Do you perceive a single one of them now, or hear as much as a whisper
And how many generations before them We have destroyed? Can you (O Muhammad) find anyone from them or hear even a whisper of them?
And how many a generation have We destroyed before them! Perceivest thou of them anyone or hear of them a whisper?
How many generations have We laid low before them. Do you see any sign of them, or hear the least whisper of them
And We have destroyed many people before them... Do you feel any of them or hear any of their whisperings now?
How many generations We have destroyed before them! Do you see a trace of any one of them or hear even a whisper of them?
How many a generation We have destroyed before them! Can you descry any one of them, or hear from them so much as a murmur
And how many a generation We have destroyed before them! Can you feel (the existence) of a single one of them, or hear any whisper of them
Many a generation have We destroyed before them! Can you find (so much as) a single one of them or can you hear (even) a whisper of them
And how many a generation We destroyed before them! Dost thou perceive so much as one of them, or hear of them a whisper
And We destroyed many generations before them. Do you see any one of them or hear any sound from them?
Many a generation before them I destroyed. Do you find any trace of them? Do you hear any whisper from them
But how many generations before them have We caused to perish? Can you find a single one of them, or hear so much as a whisper of them
And how many a generation have We annihilated before them? Can you feel a single one of them or hear from them the slightest whisper?
How many a Generation before them have we destroyed? Canst thou find any one of them, or hear a whisper of them
And many a generation We did destroy before them; do you see any one of them or hear their faintest sound
And how many a generation before them have We destroyed! Do you perceive anyone from among them or do you hear any whisper from them?
And how many generations have we destroyed before them? Dost thou find one of them remaining? Or dost thou hear so much as a whisper concerning them
How many a generation before them have We destroyed? Can you find any one of them, or hear a whisper of them
How many generations have We destroyed before them! Do you sense even one of them, or hear a whisper from them
How many generations have we destroyed before them! Canst thou search out one of them? or canst thou hear a whisper from them
And how many a generation have We destroyed before them! Do you feel (the existence) of any one out of them or hear (even) a whisper related to them
How many a generation caused We to perish before them? Art thou conscious of anyone of them or hear you so much as a whisper from them?
How many generations have We destroyed before them? Can you find a single one of them or hear a whisper from them?
How many generations have We destroyed before them! Can you see any of them, or hear even a sound of them
How numerous are the peoples that We destroyed before them! Do you now perceive any one of them, or hear even their whisper
And how many a generation before them have We destroyed! Canst thou see any one of them or hear a sound of them
And how many generations have We destroyed before them, do you find anyone of them or hear (even) their whisper? (R 6, P 15 ½ )
And how many a generation before them have We destroyed! Do you have any perception of any of them or hear any sound from them?
And how many a community have We destroyed before them! Do you perceive even a trace or hear even the faintest fizzle of any of them
And how many a generation have We destroyed before them Do you perceive any of them or hear from them a soun
And how many a generation have We destroyed before them? Do you perceive any of them or hear from them a sound?
And how many a generation have We destroyed before them? Do you perceive any of them or hear from them a sound?
And how many before them We destroyed from people of one era/generation/century, do you sense/feel from them from anyone, or hear for them (a) low voice/whisper/faint sound
for, how many a generation have We destroyed before their time - [and] canst thou perceive any one of them [now], or hear any whisper of them
And how many a generation We caused to perish before them! Do you perceive even so much as one of them or hear of them a murmur
And how many a generation before them have We destroyed! Canst thou (Muhammad) see a single man of them, or hear from them the slightest sound
How many generations living before them did We destroy? Do you find anyone of them around or do you even hear any word from them
And how many a generation We have destroyed before them! Do you sense (the presence of) any one of them, or hear from them even a whisper
How many a generation We have utterly destroyed before them! Can you feel (the existence) of a single one of them, or hear any sound of them?
Many a people have We destroyed before them. So now, can you sense even a faint sign of their existence, or hear even a wisp of their tale
We have utterly destroyed so many generations before them! Can you feel (the existence) of a single one of them, or hear any sound of them?
How many generations before them have We reduced to a useless form. Look around and see if you can find any one of them or hear their voice, be it uttered loudly or under their breath
How many generations have We destroyed before them? Do you find any one of them alive or hear as much as their whisper
˹Imagine˺ how many peoples We have destroyed before them! Do you ˹still˺ see any of them, or ˹even˺ hear from them the slightest sound?
And how many generations have We destroyed before them; do you notice any of them or hear the slightest sound from them?
And how many generations have We destroyed before them! Can you find one of them still alive, or hear so much as a whisper from them
Many a generation before them we annihilated; can you perceive any of them, or hear from them any sound?
How many generations have We destroyed before them? Do you see any one of them or even hear from them even a whisper?
How many generations have We destroyed before them? Do you see any one of them or even hear from them even a whisper?
And how many among a generation have We destroyed before them? Are you sensing among them a one, or hear for them a slightest whisper?
And how many a generation before have We destroyed! Do you find any one of them or hear a sound of them
How many a generation have We destroyed before their time! Can you find a single one of them now, or hear so much as a whisper of them?
For, how many a generation has Our Law of Requital destroyed before their time! Can you perceive a single one of them now or hear a whisper of them
And how many a generation have We destroyed before them! Do you see any one of them or hear a sound of them
And how many a generation have WE destroyed before them ! Canst thou perceive a single one of them, or hear even a whisper of them
How many a generation before them have We destroyed? Dost thou perceive even one of them, or hear from them a murmur
And how many generations before them have We destroyed? Can you (now) find a single one of them, or (even) hear a whisper of them
How many generations did We destroy before them? Can you sense any of them or hear from them a whisper?
How many a generation have We destroyed before them? Can you feel a single one of them, or hear from them the slightest whisper
And how many have We destroyed before them of generations? Do you perceive of them anyone or hear from them a sound
How many a generation before them have We destroyed? Can you find any one of them, or hear a whisper of them?
But how many (countless) generations before them have We destroyed? Canst thou find a single one of them (now) or hear (so much as) a whisper of them
But how many (countless) generations before them have We destroyed? Canst thou find a single one of them (now) or hear (so much as) a whisper of them