Listen to Full Surah
1
Fundamental Principles of Islam
الۤمۤ ١
Alif Lam Mi
Alif-Lam-Mim.
Alif Lam Mi
ALIF LAM MIM
Alif Lam Meem.
Alif Lam Mim
Alif, Lam, Mim
Alif. Lam. Mim
Alif Lam Mim - I am Allah, the All-Knowing
Alif Lam Mi
A.L.M. (Alif. Lam. Mim.)
ALM
Alif, Laam, Meem
Alif Lām Mīm.
ALIF LAM MIM
Alif-Laam-Meem. (Alphabets of the Arabic language; Allah and to whomever He reveals, know their precise meanings.
Alif. Lam. Mim.
A. L. M
ALIF LAM MIM
Alif Laam Meem
ELIF. LAM. MIM
A.L.M
Alif L[m Mm.
Alif. Lam. Meem.
Alif L'am M'im
Alif. Lam. Mim
I, Allah, am the best Knower
Alif Laam Miim
Alif-lam-meem.
Alif, Lam, Mim. (Only Allah and the Messenger [blessings and peace be upon him] know the real meaning.
Alif. Lam. Mim
Alif-Lam-Mi
Alif, Lam, Mim. (These are the names of three letters from the Arabic alphabet, probably indicating that this inimitable Revelation, the Qur'an, is made of this Arabic alphabet. Only Allah Knows their meaning here)
Alif. Lam. Mim
Alif. Lam. Mim
Alif. Lam. Mim
Alif Lām Mīm.
Alif, Laam, Meem
‘Alif Lām’ Mīm.
A. (Alef) L. (Lam) M. (Meem). The Surah opens with letters from the Arabic alphabet to draw attention to the miracle of the Quran, though written in the people's tongue cannot be emulated
Alif Lam Meem.</i
Alif-Lãm-Mĩm.
Alif, Lam, Mim.
ALIF lām mīm
A.L.M.
Alef Lam Meem
Alef Lam Meem
Alif, Lam, Meem.
'Alif 'A', Lam 'L', Mim 'M'
Alif, lÄ, mÄ«m.
A.L.M. Alif. Laam. Mim. Allah, Aleem, the Knower, Hakim, the Wise, knows your prayer and understands your needs
Alif Lam Mim
Alif, Lam, Mim
Alif. Lam. Mim
Alif Lam Mim
Alif. Lam. Meem.
Alif, Lam, Meem
Alif, Lam, Meem
Alif.Lam.Mim.
A.L.M
ذَ ٰلِكَ ٱلۡكِتَـٰبُ لَا رَیۡبَۛ فِیهِۛ هُدࣰى لِّلۡمُتَّقِینَ ٢
This is the Scripture in which there is no doubt, containing guidance for those who are mindful of God
This is the book (the Qur’an) in which there is no doubt, a guidance for those who fear Allah
This Book whereof there is no doubt, is a guidance unto the God-fearing
This is The Book free of doubt and involution, a guidance for those who preserve themselves from evil and follow the straight path
This is the Knowledge (Book) of the reality and sunnatullah (the mechanics of the system of Allah), about which there is absolutely no doubt; it is the source of comprehension for those who seek protection.
That is the Book, without any doubt. It contains guidance for those who have taqwa:
This is the Book, there is no doubt in it, a guidance to the Godwary
This is the (most honored, matchless) Book: there is no doubt about it (its Divine authorship and that it is a collection of pure truths throughout). A guidance for the God-revering, pious who keep their duty to God
This is the only perfect Book, wanting in naught, containing nothing doubtful, harmful or destructive, there is no false charge in it. It is a guidance for those who guard against evil
That is the Book, wherein is no doubt, a guidance to the godfearin
This is the book, there is no doubt in it, a guide for those who are cautious of God (against doing wrong and disobeying God's commandments),
This book [which in its entirety is the word of God] without any doubt, is the guidance for Godfearing people
This is the Book. In it is guidance, sure, without doubt, for all who are mindful
That is the Scripture; there is no doubt about it—a guidance for the mindful (of God),
That is the book! there is no doubt therein; a guide to the pious
This is the exalted Book (the Qur’an), in which there is no place for doubt; a guidance for the pious
That is the book. There is no doubt in it. A guidance for those who guard their own souls.
There is no doubt in this book; it is a direction to the pious
This is the Book! There is no doubt therein; a guide to the pious
That is the (Holy) Book, where there is no doubt. It is a guidance for the cautious (of evil and Hell)
No doubt is there about this Book: It is a guidance to the God-fearing
This is Al-Kitab (The Scripture, The Divine Book, The Legitimate Bible, Allah’s Book), no raib (doubtful matter or interpolation) therein, guidance to those who are Al-Muttaqun (the pious and the righteous)
That is the Book—there is no doubt ^in it^, a guidance for the ones who are Godfearing:
This is the Book. No doubt about it. Guidance is in it for those who fear Allah.
This is the Book in which there is no doubt. (Since its Author, Allah, the Creator of this universe, possesses complete knowledge, there is no room for doubt about its contents.) It is a guide for those who are God conscious
This is the Book of Allah: there is no doubt about it. It is guidance to Godfearing people
This Book, there is no doubt in it, is a guide to those who keep their duty
This is the book in which there is nothing doubtful, (there is) guidance (in it) for those who guard (against evil),
This is the Book - no doubt therein - of guidance for the pious, the Allah-fearing
(This is) the Glorious Book in which there is no chance of doubt. (It is) a guide for those who guard against evil and fear Allah
This is the Scripture in which there is no doubt, a guide for the righteous
That is the Book in which there is no doubt, a guidance for the righteous.
That is the book, which is without doubt-a guide for the righteous.
That The Book no doubt/suspicion in it, (it is) guidance to the fearing and obeying
THIS DIVINE WRIT - let there be no doubt about it is [meant to be] a guidance for all the God-conscious
That divine Writ [about it] there is no ambiguity; in it [is to be found] direction for the muttaqis
That is the Book, there is no suspicion about it, a guidance to the pious
This is the Scripture whereof there is no doubt, a guidance unto those who ward off (evil)
There is no doubt that this book is a guide for the pious
This Book has no doubt in it - a guidance for the God-fearing
This ‘Book’ is undoubtedly divine and perfect: a source of spiritual insight ( & divine clemency) for the ‘Pious’
This is the (divine) book! In it, there is nothing doubtful. (It is) the guidance for the pious
This Perfect Book is undoubtedly of divine origin: the True Source of Enlightenment for the Pious,
This Book -the Quran- in which Providence is the Guide, occasions no, doubt and represents the spirit of truth guiding into all truth; it guides those: who entertain the profound reverence dutiful to Allah
This is the Majestic book, there is no doubt in it, a guidance for the pious,
This is the Book! There is no doubt about it—a guide for those mindful ˹of Allah˺,
This Book contains without doubt a guidance for those who beware (of Allah).
This Book is not to be doubted. It is a guide for the righteous,
This scripture is infallible; a beacon for the righteous;
This is the Book that, without doubt, has guidance for those who are mindful of God;
That Book , without doubt, has guidance for those who are mindful of God,
That is the Book no doubt in it, a guidance for the pious.
This is the (True) Book wherein is no doubt, a guidance to the pious ones
This is the Book; there is no doubt about it, a guidance For the God-fearing.
Allah's Guidance is right before you in the form of this noble Book, recorded by the most honorable scribes appointed by the Messenger (80:13-16). The Almighty Himself guarantees the Truth of this Revelation, its explanation and its preservation. And you will find it free of all contradiction ((4:82), (10:37), (15:9), (29:49), (32:2), (52:2-3), (75:17-19)). Therefore, there is absolutely no question or any doubt about the authority and authenticity of this Glorious Scripture. And, you will soon notice as you proceed, that this Book leaves no lingering doubts in a seeking mind. If you remember that this is a Book of guidance, and hence, treat it as such, the hard fact will dawn upon you that this is The Path-finding Guide for all those who wish to journey through life in blissful honor and security
This Book, there is no doubt in it, is a guide to those who guard (against evil)
This is a perfect Book; there is no doubt in it; it is a guidance for the righteous
This is the Book in which there is no doubt, a guidance for the reverent
This is the Book: In it is guidance, without doubt, for those who fear Allah
This is the Book, beyond any doubt, a guide for the righteous.
This is the Book in which there is no doubt, a guide for the righteous
This is the Book about which there is no doubt, a guidance for those conscious of Allah
That is the book, there is no doubt concerning it; a guidance to those who fear,
This is the Book; in it is guidance sure, without doubt, to those who fear God
This is the Book; in it is guidance sure, without doubt, to those who fear Allah
ٱلَّذِینَ یُؤۡمِنُونَ بِٱلۡغَیۡبِ وَیُقِیمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقۡنَـٰهُمۡ یُنفِقُونَ ٣
who believe in the unseen, keep up the prayer, and give out of what We have provided for them
who believe in the unseen, establish prayers, and spend in charity of what We have provided for them
Who believe in the Unseen, and establish prayer, and out of that wherewith We have provided them expend
Who believe in the Unknown and fulfil their devotional obligations, and spend in charity of what We have given them
Who believe in the reality (that their being comprises of the compositions of the Names of Allah) unknown to them (beyond their perception), and who establish prayer (who experience the meaning of salat alongside performing its physical actions) and who spend unrequitedly from both the physical and spiritual sustenance of life that We have provided for them for the sake of Allah.
those who have iman in the Unseen and establish salat and spend from what We have provided for them;
who believe in the Unseen, and maintain the prayer, and spend out of what We have provided for them
Those who believe in the Unseen; establish the Prayer in conformity with its conditions, and out of what We have provided for them (of wealth, knowledge, power, etc.,) they spend (to provide sustenance for the needy and in God’s cause, purely for the good pleasure of God and without placing others under obligation.
Those who believe in the existence of hidden reality, that which is beyond the reach of human perception and ordinary cognisance, and who observe the Prayer and spend (on others) out of that which We have provided for them
who believe in the Unseen, and perform the prayer, and expend of that We have provided them
those who believe in the unseen and perform mandatory prayer and spend (in God's way) from what We have provided for them,
[God fearing people are] Those Who believe in the existence of the unseen [beings and phenomena that man can not perceive with his senses such as microbes, atoms, angles, etc.], worship God [five times a day as established by Islamic laws] and give to charity a part of their income/ provisions [which God has provided for them at first place.]
Who believe in the unseen, are steadfast in prayer, and give from what We have given them
who believe in the (existence of) hidden realms and establish the prayers and spend out of what We have provided them,
who believe in the unseen, and are steadfast in prayer, and of what we have given them expend in alms
Those who believe without seeing (the hidden), and keep the (obligatory) prayer established, and spend in Our cause from what We have bestowed upon them
These are those who believe in the unseen and establish the prayer and spend out of that which We have provided them;
who believe in the mysteries of faith, who observe the appointed times of prayer, and distribute alms out of what We have bestowed on them
Who believe in the unseen, and are steadfast in worship, and spend of what We have given them
Who believe in the unseen and establish the (daily) prayer; who spend out of what We have provided them
Who believe in the unseen, who observe prayer, and out of what we have bestowed on them, expend for God
Those who Believe in Al-Ghaib (What is hidden), and establish As-Salat (The Canonical Prayers, in a specified format at fixed timings), and they spend out of what We have provided them
Those who believe in the unseen and perform the formal prayer and they spend from what We have provided the
They believe in the unseen. [They are] faithful in the ritual prayers. They donate from what We have provided for them.
who believe in the Unseen, who establish Salah (five regular daily prayers) and spend in charity out of what We have provided for their sustenance
who believe in the unseen, establish the Salats and expend (in Our way) out of what We have bestowed on them
Who believe in the Unseen and keep up prayer and spend out of what We have given them
who believe* in the unseen and establish worship (salat) and spend from that which We have provided for them. * Believe (Momin).
Those who believe in the Unseen, establish the Prayer and spend out of what We have provided for them
Those who believe in the unseen, and establish Prayer (fulfilling all its requisites) and spend (in Our way) out of what We have given them
Those who believe in the unseen, and hold the contact-method, and from Our provisions to them they spend
Those who believe in the unseen, and hold the contact prayer, and from Our provisions to them they spend.
The ones who believe in the unseen, and hold the Connection, and from Our provisions to them they spend.
Those who believe with the unseen/hidden and they keep up/call for the prayers and from what We provided for them they spend
Who believe in [the existence of] that which is beyond the reach of human perception, and are constant in prayer, and spend on others out of what We provide for them as sustenance
Who believe and are committed to [the existence of] the ghayb, and who standardize the salah, and give out of what We have provided for them
Who believe in the Unseen, and keep up the prayer, and expend of what We have provided them
Who believe in the Unseen, and establish worship, and spend of that We have bestowed upon them
the pious who believe in the unseen, attend to prayer, give in charity part of what We have granted them
who believe in the Unseen, and are steadfast in Salah (prayer), and spend out of what We have provided them
Who believe in the unseen, establish the regular Prayer and expend out of what We have bestowed upon them;
(The guidance for) those who believe in the unseen, establish the ´salat´ and spend (for Our sake) out of what We grant them
Who have Absolute Faith in the unseen, establish the regular Prayer and expend out of what We have bestowed upon them,
Who are strongly disposed to realise the unseen, especially Allah, Who is exposed only to mental view, perceived only by the mind, Who recognise His spiritual beings, His attendants and His messengers, and they sense with prudence the Hereafter, Who duly engage in worship and spend in benevolence and benefaction of the provisions of life We provisioned them
who believe in the unseen, perform prayer and spend in charity from what We have provided them.
who believe in the unseen, establish prayer, and donate from what We have provided for them,
Those who believe in what is hidden, and keep up prayer, and spend from what We have provided for them.
who believe in the Unseen and are steadfast in prayer; who give¹ from what We gave them
who believe in the unseen, observe the Contact Prayers (Salat), and from our provisions to them, they give to charity
Who believe in the existence of what is beyond human perception, perform prayers and contribute some of what We have provided to them,
who believe in the existence of what is beyond human perception, perform prayers, and give out of what We have provided for them;
Those who are believing in the unseen, and establishing the prayers, and from what we have livelihood them, they spend.
Who believe in the Unseen and keep up prayer and spend (in charity) of what We have provided them
Those who believe in what lies beyond the reach of human perception, observe Prayer and give of what We bestow upon them.
Those who wish to journey through life in blissful honor and security, are the ones who believe in the Law of Cause and Effect, though the stages of action and its reaction might be hidden from their senses
Those who believe in the unseen and keep up prayer and spend out of what We have given them
Who believe in the unseen and observe prayer and spend out of what WE have provided for them
who believe in the Unseen and perform the prayer and spend from that which We have provided them
(For those) who believe in the Unseen, who are steadfast in prayer, who spend out of what We have given them
Those who believe in the unseen, perform the prayer, and they spend from what We provide for them.
Those who believe in the unseen, and perform the prayers, and give from what We have provided for them
Who believe in the unseen, establish prayer, and spend out of what We have provided for them
Those who believe in the unseen, and are steadfast in the prayer, and spend of what We have provided them;
Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them
Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them
وَٱلَّذِینَ یُؤۡمِنُونَ بِمَاۤ أُنزِلَ إِلَیۡكَ وَمَاۤ أُنزِلَ مِن قَبۡلِكَ وَبِٱلۡءَاخِرَةِ هُمۡ یُوقِنُونَ ٤
those who believe in the revelation sent down to you [Muhammad], and in what was sent before you, those who have firm faith in the Hereafter
and who believe in this revelation (the Qur’an) sent to you (O Muhammad) and in that which was revealed before you (like Torah, Psalms, Gospel), and firmly believe in the Hereafter.
And who believe in that which hath been sent down unto thee and that which hath been sent down before thee and of the Hereafter they are convinced
Who believe in what has been revealed to you and what was revealed to those before you, and are certain of the Hereafter
And who believe in what has been revealed to you from your essence (from the depths of your essence to your consciousness) and what was revealed before you, and who, of their eternal life to come, are certain (in complete submission as a result of an absolute comprehension).
those who have iman in what has been sent down to you and what was sent down before you, and are certain about the Next World.
and who believe in what has been sent down to you and what was sent down before you, and are certain of the Hereafter
And those who believe in what is sent down to you, and what was sent down before you (such as the Torah, Gospel and Psalms, and the Scrolls of Abraham); and in the Hereafter they have certainty of faith
And who (also) believe in that (Message) which has been revealed to you and in that which had been revealed before you, and who have firm faith in the Hereafter
who believe in what has been sent down to thee and what has been sent down before thee, and have faith in the Hereafter
and those who believe in what was sent down to you (Quran) and what was sent down before you (holy scriptures) and they are sure of the Hereafter.
The above mentioned people are those who believe in this book (Qur’an) that I (God) have revealed to you (Mohammad) as well as the (original) Books that I had revealed to the prophets before you [which do not exist any more as they have been tampered with or partially/ totally lost] and firmly believe in the (existence of) Hereafter
And who believe in the revelation sent to you, and sent before your time, and those who have an assurance of the hereafter
and those who believe in what has been sent down to yousg and what has been sent down before you, and regarding the Hereafter they are certain.
who believe in what is revealed to thee, and what was revealed before thee, and of the hereafter they are sure
And who believe in this (Qur’an) which has been sent down upon you, O beloved Prophet, (Mohammed - peace and blessings be upon him) and what was sent down before you; and are certain of the Hereafter
and those who believe in that which has been sent down unto you and that which has been sent down before you while they have certitude in the hereafter.
and who believe in that revelation, which hath been sent down unto thee, and that which hath been sent down unto the prophets before thee, and have firm assurance in the life to come
Who believe in what is revealed to you (Muhammad), and what was revealed before you, and are sure of the Hereafter
Who believe in that which has been sent down to you (Prophet Muhammad) and what has been sent down before you (to Prophets Jesus and Moses) and firmly believe in the Everlasting Life
And who believe in what hath been sent down to thee, and in what hath been sent down before thee, and full faith have they in the life to come
And who Believe in what has been delivered to you and what was delivered before you, and they have firm faith in Al-Akhirat (that which comes Hereafter, like Resurrection, Accountability, Reward and Punishment)
and perform the formal prayer, and they spend out of what We provided them, and those who believe in what was caused to descend to thee, and what was caused to descend before thee, and they are certain of the world to come.
They believe in what [revelation] is sent to you [Prophet Muhammed] and in what [revelation] was sent before your time. They believe in life after death.
who believe in this Revelation (the Qur'an) which is sent to you (O Muhammad) and the Revelations which were sent before you (Torah, Psalms, Gospel...) and firmly believe in the Hereafter
who believe in the Book We have sent down to you (i.e. the Qur´an) and in the Books sent down before you, and firmly believe in the Hereafter
And who believe in that which has been revealed to thee and that which was revealed before thee, and of the Hereafter they are sure
and who believe in that which is sent down to you and that which was sent down before you, and are certain about the hereafter $ . $ Life after death.
"...and be attentive at every place of worship and invoke Him alone to make the Religion exclusive for Him..." "...invoke Him in fear and in hope..." "And remember your Lord within yourself humbly and without being loud..." "And woe unto the prayer-offerers who are neglectful of their prayers!" - these and some other Verses of the Qur'aan tell us how to establish the Prayer.
And those who believe in (all) that which has been revealed to you, and that which was revealed before you, and also have (perfect) faith in the Hereafter
And those who believe in what was sent down to you, and what was sent down before you, and regarding the Hereafter they are certain
And those who believe in what was sent down to you, and what was sent down before you, and regarding the Hereafter they are certain.
And the ones who believe in what was sent down to you, and what was sent down before you, and regarding the Hereafter they are certain.
And those who believe with what was descended to you, and what was descended from before you, and with the end (other life) they are sure/certain
And who believe in that which has been bestowed from on high upon thee, [O Prophet,] as well as in that which was bestowed before thy time: for it is they who in their innermost are certain of the life to come
Those who are committed to that which has been sent to you and that which has been sent before you. And of the one to come they are sure
And who believe in what has been sent down to you, and what has been sent down (even) before you, and they constantly have certitude in the Hereafter
And who believe in that which is revealed unto thee (Muhammad) and that which was revealed before thee, and are certain of the Hereafter
who have faith in what has been revealed to you and others before you and have strong faith in the life hereafter
and who believe in what has been revealed to you and what has been revealed before you; and they have faith in the Hereafter
And who believe in what has been revealed to you, and in what was revealed before you. And in the ‘Hereafter’, they have a definite Faith.
(The guidance for) those who believe in what is revealed to you (O Muhammad, SAW), and in that which was revealed prior to you! Those who are certain about the hereafter _ (the life-to-come)
And who have Absolute Faith in what has been revealed to you and what was revealed before you. And in the Hereafter, they have absolute certainty.
Who faithfully believe in all that has been revealed to you, O Muhammad, -the Quran- way of life, religious and spiritual virtues and all that has been enjoined, crediting all revelations to those sent before you in Al-Tawrah (the Torah) and Al-Injil (the Bible) and the like, affirming the certainty of the Hereafter
They believe in what is revealed to you and what was revealed before you, and they have firm faith in the Hereafter.
and who believe in what has been revealed to you ˹O Prophet˺ and what was revealed before you, and have sure faith in the Hereafter.
And those who believe in what has been revealed to you, and in what had been revealed before you, and are certain about the Hereafter.
who believe in what has been revealed to you² and what was revealed before you, and have absolute faith in the life to come
And they believe in what was revealed to you, and in what was revealed before you, and with regard to the Hereafter, they are absolutely certain.
those who believe in what We revealed to you and what We revealed before you; they are certain of the Hereafter.
those who believe in what We revealed to you and what We revealed before you and they are certain of the Hereafter.
And those who believe with what was sent down to you, and what was sent down before you, and with the Hereafter they are certain.
And who believe in what has been revealed to you (Muhammad) , and what has been sent down (to other apostles) before you; and of the Hereafter they are certain
Those who believe in what has been revealed to you and what was revealed before you, and are certain of the Hereafter.
Hence, such men and women of understanding consider the Divine Revelation through you (O Messenger) a great favor and believe in it wholeheartedly ((7:52), (2:185)). Similar were the blessed people who believed in and followed the previous Scriptures
And who believe in that which has been revealed to you and that which was revealed before you and they are sure of the hereafter
And who believe in that which has been revealed to thee and that which was revealed before thee and they have firm faith in the hereafter
and who believe in what was sent down unto thee, and what was sent down before thee, and who are certain of the Hereafter
And (for those) who believe in the Revelations sent to you and sent before your time, and (for those, who in their hearts) have the assurance of the Hereafter
And those who believe in what was revealed to you, and in what was revealed before you, and are certain of the Hereafter.
And those who believe in what was revealed to you, and in what was revealed before you, and are certain of the Hereafter
And who believe in what has been revealed to you, [O Muhammad], and what was revealed before you, and of the Hereafter they are certain [in faith]
And those who believe in what is sent down to you, and what was sent down before you, and of the hereafter they are sure.
And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter
And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter
أُو۟لَـٰۤىِٕكَ عَلَىٰ هُدࣰى مِّن رَّبِّهِمۡۖ وَأُو۟لَـٰۤىِٕكَ هُمُ ٱلۡمُفۡلِحُونَ ٥
Such people are following their Lord’s guidance and it is they who will prosper
They are on true guidance from their Lord, and they are the successful.
These are on guidance from their Lord, and these they are the blissful ones
They have found the guidance of their Lord and will be successful
They are in a state of HUDA (comprehension of the reality) from their Rabb (the Name composition comprising their essence) and it is they who are successful.
They are the people guided by their Lord. They are the ones who have success.
Those follow their Lord’s guidance, and it is they who are the felicitous
Those (illustrious ones) stand on true guidance (originating in the Qur’an) from their Lord; and they are those who are the prosperous
It is they who follow the guidance from their Lord, and it is they alone who are successful in attaining their object in this life and in the Hereafter
those are upon guidance from their Lord, those are the ones who prosper
These are on guidance from their Lord, and they are the successful ones.
The above mentioned people are on the right course (as shown by God) and are [”the real”] successful ones
They are guided by their Lord, and it is these who will flourish
Those are upon guidance from their Lord, and those are the successful.
These are in guidance from their Lord, and these are the prosperous
It is they who are on guidance from their Lord; and they are the successful
It is they who are on a [true] guidance from their Lord, and it is they who are the prosperers.
these are directed by their Lord, and they shall prosper
These are guided by their Lord, and these are the successful
These are guided by their Lord; these surely are the prosperous
These are guided by their Lord; and with these it shall be well
They are on guidance from their Rabb (Nourisher-Sustainer), and they, they (are the very ones) who shall prosper
Those are on a guidance from their Lord and those, they are the ones who prosper.
They have guidance from their Lord. They will be successful.
They are on true Guidance from their Lord and they are the ones who will attain salvation
Such people are on the right way from their Lord and such are truly successful
These are on a right course from their Lord and these it is that are successful
Those are on guidance from their Fosterer and those are the persons who are successful.
Those are on guidance from their Lord, and those are the ones who are successful
It is they who follow guidance from their Lord, and it is they who shall achieve real success
These are the ones guided by their Lord, and these are the winners
These are the ones guided by their Lord, and these are the successful ones.
Those are the ones guided by their Lord, and those are the successful ones.
Those are on a guidance from their Lord and those are the successful/winners
It is they who follow the guidance [which comes from their Sustainer; and it is they, they who' shall attain to a happy state
It is they who are guided by their Sustainer and it is they who are prosperou
Those are upon guidance from their, and those are they who are the prosperers
These depend on guidance from their Lord. These are the successful
It is the pious who follow the guidance of their Lord and gain lasting happiness
It is these who are guided by their Lord; and it is just these who are successful
Those are the ones who receive spiritual insight from their Lord. And they are the ones who will ultimately achieve salvation and justification.
Such are the ones guided by their Lord! Such are the successful ones
They walk in the light of their Lord: those are the ones who will ultimately achieve salvation.
Their hearts have been touched with the divine hand, they have Providence as their guide, and it is they who will prosper
Those are the ones who follow their Lord’s guidance and those are the successful
It is they who are ˹truly˺ guided by their Lord, and it is they who will be successful.
They are the ones who follow the guidance from their Lord, and they are the ones who will succeed.
These are rightly guided by their Lord; these shall surely succeed
These are guided by their Lord; these are the winners.
Such people are guided by their Lord and are successful.
It is they who are guided by their Lord, and it is they who are successful.
Those are upon guidance from their Lord, and those are the gainers.
They are on (true) guidance from their Lord; and they are the ones who are the successful
Those follow their Lord's guidance, and they shall surely prosper.
Those who approach the Book with an open mind are the ones who achieve Guidance from their Sustainer and walk on the right track ((23:1-11), (56:79)). To them belongs the Ultimate Success. (31:2-5)
These are on a right course from their Lord and these it is that shall be successful
It is they who follow the guidance from their LORD and it is they who shall prosper
It is they who act upon guidance from their Lord, and it is they who shall prosper
They are on (true) guidance, from their Lord, and it is these (people) who will prosper
These are guided by their Lord, and these are the successful.
These are upon guidance from their Lord. These are the successful
Those are upon [right] guidance from their Lord, and it is those who are the successful
Those are on guidance from their Lord, and those, they are the prosperous.
They are on (true) guidance, from their Lord, and it is these who will prosper
They are on (true) guidance, from their Lord, and it is these who will prosper
إِنَّ ٱلَّذِینَ كَفَرُوا۟ سَوَاۤءٌ عَلَیۡهِمۡ ءَأَنذَرۡتَهُمۡ أَمۡ لَمۡ تُنذِرۡهُمۡ لَا یُؤۡمِنُونَ ٦
As for those who disbelieve, it makes no difference whether you warn them or not: they will not believe
Surely, those who disbelieve, it is the same whether you (Muhammad) warn them or don’t warn them, they will not believe.
Verily those who have disbelieved, it is equal to them whether thou warnest them or warnest them not; they will not believe
As for those who deny, it is all the same if you warn them or not, they will not believe
Indeed, for those who deny (cover) the reality, it is all the same whether you warn them or do not warn them – they will not believe.
As for those who are kafir, it makes no difference to them whether you warn them or do not warn them, they will not have iman.
As for the faithless, it is the same to them whether you warn them or do not warn them, they will not have faith
(Despite the commitment and energy you show in striving to help people to believe,) those who willfully persist in unbelief: it is alike to them whether you warn them or do not warn them; (although it is your mission to warn them and you do it without any neglect,) they will not believe
As for those who are bent upon denying (the truth), they would not believe, because it is all the same to them whether you warn them or do not warn them
As for the unbelievers, alike it is to them whether thou hast warned them or hast not warned them, they do not believe
Indeed, those who disbelieve, it is the same to them whether you warn them or not, they will not believe.
As far as the disbelievers are concerned, in spite of your (Mohammad’s) warning, they do not care at all and they will never believe [in submission to the will of God.]
As for those who reject faith, it is the same to them whether you warn them or do not warn them, they will not believe
Indeed, it is the same for those who have denied: whether yousg have warned them or have not warned them, they do not believe.
Verily, those who misbelieve, it is the same to them if ye warn them or if ye warn them not, they will not believe
As for those whose fate is disbelief, whether you warn them or do not warn them - it is all one for them; they will not believe. (Because their hearts are sealed - see next verse)
Truly those who disbelieve, it is equal to them whether you warn them or you do not warn them for they will not believe.
As for the unbelievers, it will be equal to them whether thou admonish them, or do not admonish them; they will not believe
Verily, those who disbelieve, it is the same to them if you warn them or if you warn them not, they will not believe
Those who disbelieve, whether you forewarn them or not, they will not believe
As to the infidels, alike is it to them whether thou warn them or warn them not - they will not believe
Certainly, those who have disbelieved, it is the same to them whether you warn them or you did not warn them, they will not Believe
Truly, as for those who were ungrateful, it is the same to them whether thou hadst warned them or thou hast warned them not. They believe not.
Truly, some people refuse to believe. It doesn’t matter whether you warn them or not. They will never believe.
In fact, as for those who reject Faith; it is the same, whether you warn them or you don't, they will not believe
As for those who have rejected (these things), it is all the same to them whether you warn them or do not warn them: they are not going to believe
Those who disbelieve -- it being alike to them whether thou warn them or warn them not -- they will not believe
For those who do not believe, it is the same to them, whether you warn them or do not warn them they will certainly not believe.
For those, indeed, who suppress the Truth, it is all the same whether you warn them or you do not: they shall believe not
Verily, those who have adopted disbelief, it is the same for them whether you warn them or you warn them not, they will not believe
As for those who reject, whether you warn them or do not warn them, they will not believe
As for those who reject, whether you warn them or do not warn them, they will not believe.
As for those who reject, whether you warn them or do not warn them, they will not believe.
That those who disbelieved, (it is) equal/alike on (to) them, had you warned them , or you did not warn them, (notice) they do not believe
BEHOLD, as for those who are bent on denying the truth - it is all one to them whether thou warnest them or dost not warn them: they will not believe
As for the kuffar, it matters not whether you warn them or do not warn them: they will not acknowledge and commit [to Allah’s authoritative power]
Surely, the ones who have disbelieved, it is equal to them whether you have warned them or have not warned them, they do not believe
As for the Disbelievers, Whether thou warn them or thou warn them not it is all one for them; they believe not
Those who deny your message will not believe whether you warn them or no
Surely for those who have disbelieved, it is all the same whether you warn them or you warn them not: they do not believe
Those who (are spiritually blind) indulge excessively in disbelief (in Allâh). It is all the same for them whether you forewarn them or not, they are not prepared to profess a belief (in the Omnipotence & Omnipresence of Allâh).
And for those who (choose to) reject, it is all the same. They will not believe, whether you warn them or not
As for those who are spiritually dead and blind, it is the same to them whether you admonish them or not, they have no tendency to live by Faith.
As to those who deny Allah, not lifting to Him their inward sight, it is all the same to them whether you warn them O Muhammad of menacing danger and misfortune or not
Those who disbelieve, it is all the same for them whether you warn or not, they will not believe.
As for those who persist in disbelief, it is the same whether you warn them or not—they will never believe.
Those, however, who reject (the truth), it makes no difference to them whether you warn them or warn them not, they will not believe.
As for the unbelievers, it is the same whether or not you forewarn them; they will not have faith.
As for those who disbelieve, it is the same for them; whether you warn them, or not warn them, they cannot believe.
As for the unbelievers, it is all the same whether you warn them or not, they will not believe.
As for the unbelievers, it is all the same whether you warn them or not; they will not believe.
Surely those who were disbelieved, it was the same upon them, whether you have warned them, or have not warned them, they are not believing.
Surely, (as for) those who reject Faith, it is the same to them whether you have warned them or have not warned them, they will not believe
For the unbelievers, it is alike whether you forewarn them or not, they will not accept the faith.
As for those who have chosen denial in advance (because of blind following, arrogance, peer pressure and self-interest), it does not matter whether you admonish them or not
Surely those who disbelieve, it being alike to them whether you warn them, or do not warn them, will not believe
Those who have disbelieved - it being alike to them whether thou warn them or warn them not - they will not believe
Truly it is the same for the disbelievers whether thou warnest them or warnest them not; they do not believe
As to those (people) who reject Faith, it is the same to them whether you warn them or do not warn them; They will not believe
As for those who disbelieve, whether you warn them or not, it’s the same for them; they will not believe.
As for those who disbelieve—it is the same for them, whether you have warned them, or have not warned them—they do not believe
Indeed, those who disbelieve - it is all the same for them whether you warn them or do not warn them - they will not believe
Indeed, those who disbelieve, equal on them whether you warn them or do not warn them, they will not believe.
As to those who reject Faith, it is the same to them whether thou warn them or do not warn them; they will not believe
As to those who reject Faith, it is the same to them whether thou warn them or do not warn them; they will not believe
خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمۡ وَعَلَىٰ سَمۡعِهِمۡۖ وَعَلَىٰۤ أَبۡصَـٰرِهِمۡ غِشَـٰوَةࣱۖ وَلَهُمۡ عَذَابٌ عَظِیمࣱ ٧
God has sealed their hearts and their ears, and their eyes are covered. They will have great torment
Allah has sealed on their hearts, on their hearings, and on their eyes there is a covering. For them there is a severe punishment
Allah hath set a seal upon their hearts and upon their hearing, and over their sights is a covering; and unto them shall be a torment mighty
God has sealed their hearts and ears, and veiled their eyes. For them is great deprivation
Allah has set a seal upon their brain’s perception of the reality; their insight is veiled. They have deserved great suffering as the consequence of their actions.
Allah has sealed up their hearts and hearing and over their eyes is a blindfold. They will have a terrible punishment.
Allah has set a seal on their hearts and their hearing, and there is a blindfold on their sight, and there is a great punishment for them
God has set a seal upon their hearts and on their hearing, and on their eyes is a covering. For them is a mighty punishment (in the Hereafter)
(With the result that) Allah has set a seal upon their hearts and upon their hearing, and on their eyes is a covering. And a mighty punishment awaits them
God has set a seal on their hearts and on their hearing, and on their eyes is a covering, and there awaits them a mighty chastisement
God has sealed their hearts and their hearing (according to His laws), and there is a cover over their eyes, and they will have a great punishment.
(In account of their disobedience and disbelief) God seals their minds, their hearing and their eyes and they will be subject to a great punishment
God has placed a seal on their hearts and on their hearing, and over their eyes is a blindfold, terrible is the punishment they incur
Allah has set a seal on their hearts and on their hearing, and over their sight(s) is a veil; for for them is a great punishment.
God has set a seal upon their hearts and on their hearing; and on their eyes is dimness, and for them is grievous woe
Allah has sealed their hearts and their ears, and on their eyes is a covering; and for them is a terrible punishment
Allah has placed a seal on their hearts and on their hearing while there is a covering on their sights and for them there will be an awful punishment.
God hath sealed up their hearts and their hearing; a dimness covereth their sight, and they shall suffer a grievous punishment
Allah has set a seal upon their heart and on their hearing; and on their eyes is dimness, and for them is grievous woe
Allah has set a seal upon their hearts and ears; their sight is dimmed and for them is a great punishment
Their hearts and their ears hath God sealed up; and over their eyes is a covering. For them, a severe chastisement
Allah has set a seal (of closure) on their hearts (as they use not their faculty of understanding, to grasp the Message) and their hearing (since they remain inattentive to the Teachings propagated from within the Scripture), and on their eyes (is) a covering (as they see not the statements in the Codex); and for them (is) a grievous punishment
God sealed over their hearts and over their inner hearing and a blindfold over their inner sight. And there is a tremendous punishment for them.
Allah has closed their hearts and their hearing. Veils are over their eyes. The punishment for them is huge.
Allah has sealed their hearts and their hearing, their eyes are covered, and there is a grievous punishment for them
Allah has sealed up their hearts and ears and a covering has fallen over their eyes, and they have incurred the severest punishment
Allah has sealed their hearts and their hearing; and there is a covering on their eyes, and for them is a grievous chastisement
Allah has set a seal upon their hearts and upon their hearings, and upon their eyes is a covering, and for them there is a great punishment.
Allah has set a seal on their minds and on their sense of hearing. And in their discernment is a blind. And for them, a severe punishment
Allah (as a result of their own choice) has set a seal on their hearts and their ears, and there is a blindfold (set) over their eyes. And for them there is a severe torment
God has sealed upon their hearts and upon their ears, and over their eyes are covers. They will incur a great retribution
God has sealed their hearts and their ears, and over their eyes are covers. They will incur a great retribution.
God has sealed their hearts and their ears, and over their eyes are covers. They will incur a great retribution.
God sealed/stamped on their hearts/minds and on their hearing and on their eye sights/understanding a cover and for them (is) a great torture
God; has sealed their hearts and their hearing, and over their eyes is a veil; and awesome suffering awaits them
Allah has sealed their hearts and their hearing, and over their vision is a haze; and theirs is a great affliction
Allah has set a seal on their hearts and on their hearing; and on their be-holdings (i.e. eyesights) is an envelopment. And for them is a tremendous torment
Allah hath sealed their hearing and their hearts, and on their eyes there is a covering. Theirs will be an awful doom
God has sealed their hearts and hearing and their vision is veiled; a great punishment awaits them
Allah has set a seal on their hearts and on their hearing; and on their eyes there is a covering, and for them awaits a mighty punishment
Allâh has set a seal upon their hearts and hearing. And upon their insights, there is a covering. And (in the ‘Hereafter’) they will be subjected to a mighty chastisement
Allah has sealed off their heart and their hearing. A blindfold blocks their sight. There is the gravest (most awful) torment for them
Allâh has set a seal on their hearts and hearing, and on their sight there is a covering. And (in the Hereafter), they will be subjected to a mighty chastisement.
Allah has closed their hearts’ ears and denied them intellectual sense of hearing, and their minds' eyes grow dim as if covered with a film; they are disposed to denseness of intellect and shall suffer a fitting punishment
Allah sealed their hearts and hearing; laid a blindfold over their eyes, and they will have a painful punishment
Allah has sealed their hearts and their hearing, and their sight is covered. They will suffer a tremendous punishment.
Allah has sealed their hearts and their hearing and placed a blindfold over their eyes, and severe punishment awaits them.
God has set a seal upon their hearts and ears; their sight is dimmed and grievous punishment awaits them
GOD seals their minds and their hearing, and their eyes are veiled. They have incurred severe retribution.
God has sealed their hearts and their hearing and covered their sight. They will have a terrible punishment.
God has sealed their hearts and their hearing and covered their sight. They will have a terrible punishment.
Allah has sealed on their cores and on their hearing, and on their vision is an opaque cover and for them a great torment.
Allah has set a seal on their hearts and on their hearing, and over their eyes is a covering, and there awaits them a great punishment
God has sealed their hearts and ears; their eyes are covered; and a grievous punishment awaits them.
Allah has sealed their hearts and their hearing, and on their sight there is a veil. Theirs will be a tremendous suffering
Allah has set a seal upon their hearts and upon their hearing and there is a covering over their eyes, and there is a great punishment for them
ALLAH has set a seal on their hearts and their ears, and over their eyes is a covering; and for them is a grievous chastisement
God has sealed their hearts and their hearing. Upon their eyes is a covering, and theirs is a great punishment
Allah has set a seal on their hearts and on their hearing, and on their eyes is a veil; Great is the penalty they (have to face)
God sealed their hearts and hearing, and on their vision is a veil. They will have a severe punishment.
God has set a seal on their hearts and on their hearing, and over their vision is a veil. They will have a severe torment
Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil. And for them is a great punishment
God has set a seal on their hearts and on their hearing, and on their eyes is a covering, and for them is a great punishment.
God hath set a seal on their hearts and on their hearing, and on their eyes is a veil; great is the penalty they (incur)
Allah hath set a seal on their hearts and on their hearing, and on their eyes is a veil; great is the penalty they (incur)
2
Lip-profession
وَمِنَ ٱلنَّاسِ مَن یَقُولُ ءَامَنَّا بِٱللَّهِ وَبِٱلۡیَوۡمِ ٱلۡءَاخِرِ وَمَا هُم بِمُؤۡمِنِینَ ٨
Some people say, ‘We believe in God and the Last Day,’ when really they do not believe
And there are some people who say: “We believe in Allah and the Last Day,” while in fact they don’t believe.
And of mankind are some who say: we believe in Allah and in the Last Day: whereas they are not believers
And there are some who, though they say: "We believe in God and the Last Day," (in reality) do not believe
And of the people are some who say, “We believe in Allah in accord with the meaning of the letter B (with the belief that the Names of Allah comprise their being) and the life to come (that they will forever live the consequences of their deeds)” but, in fact, their faith is not in line with this reality!
Among the people there are some who say, ´We have iman in Allah and the Last Day,´ when they are not muminun.
And among the people are those who say, ‘We have faith in Allah and the Last Day,’ but they have no faith
Among people are some who say, "We believe in God and in the Last Day", although they are not believers
THERE are some people who say, `We believe in Allah and the Last Day,' while they are no believers at all
And some men there are who say, 'We believe in God and the Last Day'; but they are not believers
Some people say: “We believe in God and the Last Day,” but they are not believers.
There are (a third group of people known as hypocrites) who (verbally and not from the bottom of their hearts) proclaim that they believe in God and the day of judgment; but they are not true believers
And of the people there are some who say, “We believe in God and the Last Day,” but they do not really believe
And of mankind are those who say, “We have attained faith in Allah and in the Last Day,” but they are not believers.
And there are those among men who say, 'We believe in God and in the last day;' but they do not believe
And among the people are some * that say, "We believe in Allah and the Last Day **" whereas they are not believers! (* The hypocrites ** the Day of Resurrection
And among the mankind there are such who say, “We believe in Allah and in the last day” while they are not true believers.
There are some who say, We believe in God, and the last day; but are not really believers
And there are those among men who say, "We believe in Allah and in the last day;" but they do not believe
There are some people who say: 'We believe in Allah and the Last Day, ' yet they are not believers
And some here are who say, "We believe in God, and in the latter day:" Yet are they not believers
And of mankind, there are some who say: “We Believe in Allah and the Last Day” while in fact they are not Believers
And among humanity are some who say: We believed in God and in the Last Day, and yet they are not ones who believe.
Among humanity are some who say, “We believe in Allah and the last day,” but they are not true believers.
There are some people who say: "We believe in Allah and the Last Day" yet they are not true believers
Then there are some who say, "We believe in Allah and the Last Day", whereas they do not believe at all
And there are some people who say: We believe in Allah and the Last Day; and they are not believers
And among mankind are those who say, "We believe in Allah and in the period hereafter," but they are not with the believers # . # Those who act like Muslims but do not believe, are hypocrites (Munafiqeen).
And among mankind there are some who say, "We believe in Allah and in the Last Day." And yet they believe not
And amongst people there are (also) some who say: ‘We believe in Allah and the Last Day,’ whereas they are not (at all) believers
And from the people are those who Say: "We believe in God and in the Last Day," but they are not believers
And from the people are those who say: "We believe in God and in the Last Day," but they are not believers.
And from the people are those who say: "We believe in God and in the Last Day," but they are not believers.
And from the people who say: "We believed by God and with the Day the Last/ Resurrection Day." And they are not with believing
And there are people who say, "We do believe in God and the Last Day," the while they do not [really] believe
And there are [some] people who say, “We are committed to Allah and the Last Day,” while they are not [really] committed
And of mankind (there) are some who say, "We have believed in Allah and in the Last Day." And in no way are they believers
And of mankind are some who say: We believe in Allah and the Last Day, when they believe not
Some people say, "We believe in God and the Day of Judgment," but they are not true believers
And among men there are some who say, .We believe in Allah and in the Last Day., yet they are not believers
Among the people are those who say: "We believe in Allâh and in the Last Day." Yet they are not (truly) among the ‘Monotheistic Believers’ (of unfeigned faith).
There are those among mankind who say, ´We believe in Allah and the Last Day´ when in fact, they do not believe
Among the people are those who have made a false profession of Faith. Yet they are not truly of those who live a life of Genuine Faith.
Among people are those who pretend to believe in Allah, give credence to His Omnipotence and Authority and acknowledge the truth of the Hereafter while in fact they hug their old irreverent conviction to their hearts
Some people say: “We believe in Allah and the Hereafter”, but they aren’t believers.
And there are some who say, “We believe in Allah and the Last Day,” yet they are not ˹true˺ believers.
There are also those kind of people who say, we believe in Allah and the Last Day, but they believe not.
And some there are who declare: ‘We believe in God and the Last Day,‘ yet they are no true believers
Then there are those who say, "We believe in GOD and the Last Day," while they are not believers.
Some people say, "We believe in God and in the last day," but they are not believers.
Some people say, "We believe in God and the last day," but they are not believers.
And among the people who say, “We believed in Allah and in the Last Day,” And they are not believers.
And of people there are some who say : ' we believe in Allah and the last day', but they do not really believe
There are some who say: “We believe in God and the Last Day', yet, in truth, they do not believe.
(The line between belief and denial can be subtle in the sense that) among people are those who claim to believe in Allah and in the Last Day (or in the Law of Recompense, but their actions, which speak louder than words, contradict their claim). And they have indeed not attained belief
And there are some people who say: We believe in Allah and the last day; and they are not at all believers
And of the people there are some who say, `We believe in ALLAH, and the Last Day;' while they are not believers at all
Among mankind are those who say, “We believe in God and in the Last Day,” though they do not believe
And of the people there are some who say: "We believe in Allah and the Last Day;" But they do not (really) believe
Some people claim, “We believe in God and the Last Day,” yet they aren’t believers.
Among the people are those who say, 'We believe in God and in the Last Day,' but they are not believers
And of the people are some who say, "We believe in Allah and the Last Day," but they are not believers
And among mankind are those who say, 'We believe in God and in the Last Day,' and they are not believers.
Of the people there are some who say: "We believe in God and the Last Day;" but they do not (really) believe
Of the people there are some who say: "We believe in Allah and the Last Day;" but they do not (really) believe
یُخَـٰدِعُونَ ٱللَّهَ وَٱلَّذِینَ ءَامَنُوا۟ وَمَا یَخۡدَعُونَ إِلَّاۤ أَنفُسَهُمۡ وَمَا یَشۡعُرُونَ ٩
They seek to deceive God and the believers but they only deceive themselves, though they do not realize it
They (think to) deceive Allah and those who believe, while they deceive only themselves, and they don’t realize it.
They would deceive Allah and those who believe, whereas they deceive not save themselves, and they perceive not
They (try to) deceive God and those who believe, yet deceive none but themselves although they do not know
They think (that by saying “we believe in accord with the meaning of the letter ‘B’”) they can deceive Allah (their essential reality) and the believers, but they deceive only themselves, yet they are unaware of it!
They think they deceive Allah and those who have iman. They deceive no one but themselves but they are not aware of it.
They seek to deceive Allah and those who have faith, yet they deceive no one but themselves, but they are not aware
They would trick God and those who believe, and they trick only their own selves (of which they are enamored), but they do not perceive
They abandon Allah and those who believe, but they (as a matter of fact) only deprive themselves (of the blessings of God), and they do not perceive (it)
They would trick God and the believers, and only themselves they deceive, and they are not aware
They want to trick God and those who believe, but they only trick themselves and they do not realize it.
They (hypocrites) think that by a simple declaration (of submitting themselves to the will of God) they can deceive God and the believers; in fact they do not deceive anyone but themselves and simply do not get it
They attempt to deceive God and those who believe, but they only deceive themselves, yet they realize it not
They try to deceive Allah and those who have attained faith, yet they deceive none but themselves, but they are unaware.
They would deceive God and those who do believe; but they deceive only themselves and they do not perceive
They wish to deceive Allah and the believers; and in fact they deceive none except themselves and they do not have any understanding
They seek to beguile Allah and those who have believed but they beguile none except their own souls while they are not aware.
they seek to deceive God, and those who do believe, but they deceive themselves only, and are not sensible thereof
They would deceive Allah and those who do believe; but they deceive only themselves and they do not perceive
They seek to deceive Allah and those who believe, but they deceive none except themselves, though they do not sense it
Fain would they deceive God and those who have believed; but they deceive themselves only, and know it not
They deceive Allah and those who have Believed, in reality they deceive not but their ownselves and they realise not
They seek to trick God and those who believed while they deceive none but themselves, but they are not aware.
They want to trick Allah and those who truly believe. They are only tricking themselves, and they don’t even realize it.
They try to deceive Allah and the believers. However, they deceive none except themselves yet they do not realize it
They thus try to deceive Allah and the Believers, but they succeed in deceiving none except themselves and they realize it not
They seek to deceive Allah and those who believe and they deceive only themselves and they perceive not
They (presume to) deceive Allah and those who believe, but they do not deceive anyone except themselves, yet they do not perceive.
They are trying to deceive Allah and those who believe, and they deceive none but themselves but perceive it not
They seek to deceive Allah (i.e., the Messenger) and the believers, but (in fact) they deceive only themselves and they are not aware of it.
They seek to deceive God and those who believe, but they only deceive themselves without noticing
They seek to deceive God and those who believe, but they only deceive themselves without noticing.
They seek to deceive God and those who believe, but they only deceive themselves without noticing.
They deceive God, and those who believed, and they do not deceive except themselves, and they do not feel/know/sense
They would deceive God and those who have attained to faith-the while they deceive none but themselves, and perceive it not
They collaborate to deceive Allah and those who are [really and actively] committed — but they [in fact] deceive none but themselves, and perceive it not
They try to deceive Allah and (the ones) who have believed, and in no way do they deceive (anyone) except themselves, and in no way are they aware
They think to beguile Allah and those who believe, and they beguile none save themselves; but they perceive not
They deceive God and the believers. However, they have deceived no one but themselves, a fact of which they are not aware
They try to deceive Allah and those who believe, while they are not deceiving anyone except themselves, although they are unaware of it
They seek to delude Allâh and those who adhere to Islamic monotheism. Yet they only delude their own selves, but they lack the ability to perceive (it).
They (attempt to) deceive Allah and the believers; in reality, they deceive no one but themselves. They just do not realize
They seek to delude Allâh and those who live by Faith. Yet they only delude their own selves, but they lack the ability to perceive (this fact).
They apply their minds to deceiving Allah, AL-'Alim (the Omniscient), Who knows what is secretly suggested to the mind, and to deceive those whose hearts have been impressed with the image of religious and spiritual virtues, when in fact, they only deceive themselves, failing to perceive
They try to deceive Allah and the believers, but they are unwittingly deceiving themselves.
They seek to deceive Allah and the believers, yet they only deceive themselves, but they fail to perceive it.
They try to cheat Allah and the believers, but cheat only themselves, without realising.
They seek to deceive God and those who believe in Him: but they deceive none save themselves, though they may not perceive it.
In trying to deceive GOD and those who believe, they only deceive themselves without perceiving.
They try to fool God and the believers, but they fool only themselves and do not even realize it.
They try to fool God and the believers, but they fool only themselves and do not even realize it.
They deceive Allah and those who were believed, but they are not deceiving except themselves, and they do not feel.
They seek to deceive Allah and those who have faith, but they deceive none save themselves, and they are not aware
They seek to deceive God and the believers, but they are only deceiving themselves, though they may not realize it.
(Men and women of this psyche fall prey to the misconception that they can bypass the rock solid Divine Laws and) they deceive Allah and the believers. (Since reason is a faculty that has to be exercised and they have forsaken it) such men and women have little awareness that by this attitude they deceive no one but themselves
They desire to deceive Allah and those who believe, and they deceive only themselves and they do not perceive
They would deceive ALLAH and those who believe, but they deceive none but themselves; only they perceive it not
They would deceive God and the believers; yet they deceive none but themselves, though they are unaware
Surely! They try to deceive Allah and those who believe, but they only deceive themselves, But do not realize
They attempt to deceive God and those who believe, but they only deceive themselves, and they perceive not.
They seek to deceive God and those who believe, but they deceive none but themselves, though they are not aware
They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not
They strive to deceive God and those who believe; and they deceive only themselves and they do not perceive.
Fain would they deceive Allah and those who believe, but they only deceive themselves, and realise (it) not
Fain would they deceive Allah and those who believe, but they only deceive themselves, and realise (it) not
فِی قُلُوبِهِم مَّرَضࣱ فَزَادَهُمُ ٱللَّهُ مَرَضࣰاۖ وَلَهُمۡ عَذَابٌ أَلِیمُۢ بِمَا كَانُوا۟ یَكۡذِبُونَ ١٠
There is a disease in their hearts, to which God has added more: agonizing torment awaits them for their persistent lying
In their hearts there is a disease (of doubt and hypocrisy), and Allah has increased their disease. For them there is a painful punishment because they used to tell lies.
In their hearts is a disease, so Allah hath increased unto them that disease; and unto them shall be a torment afflictive, for they have been lying
Sick are their hearts, and God adds to their malady. For them is suffering for they lie
Their consciousness is not capable of healthy thought (they are unable to perceive the reality), and Allah has increased this. They will incur a painful suffering for denying their reality.
There is a sickness in their hearts and Allah has increased their sickness. They will have a painful punishment on account of their denial.
There is a sickness in their hearts; then Allah increased their sickness, and there is a painful punishment for them because of the lies they used to tell
In the very center of their hearts is a sickness (that dries up the source of their spiritual life, extinguishes their power of understanding and corrupts their character), and (because of their moral corruption and the tricks they deploy out of envy and malice) God has increased them in sickness. For them is a painful punishment because they habitually lie
In their hearts was a disease (of hypocrisy), and Allah has increased their disease (by making Islam triumphant). A woeful punishment awaits them because of their persistent lies
In their hearts is a sickness, and God has increased their sickness, and there awaits them a painful chastisement for that they have cried lies
There is a disease in their hearts and God has increased their disease and they will have a painful punishment because they were lying.
These hypocrites have a disease in their hearts and [as they are not looking for a cure] God intensifies their disease and there is painful doom for them in store in account of their lies (attitude.
In their hearts is a disease, and God has increased their disease, and horrifying is the penalty they incur, because they are false to themselves
In their hearts is sickness, so Allah increased their sickness, and for them is a painful punishment on account of how they used to lie.
In their hearts is a sickness, and God has made them still more sick, and for them is grievous woe because they lied
In their hearts is a disease, so Allah has increased their disease; and for them is a painful punishment, because of their lies
In their hearts there is a sickness so Allah increased them in sickness and for them there is a painful punishment because of that they used to lie.
There is an infirmity in their hearts, and God hath increased that infirmity; and they shall suffer a most painful punishment, because they have disbelieved
In their heart is a sickness, and Allah has made them still more sick, and for them is grievous woe because they lied
There is a sickness in their hearts which Allah has increased. For them there is a painful punishment because they lie
Diseased are their hearts! And that disease hath God increased creased to them. Their's a sore chastisement, for that they treated their prophet as a liar
In their understandings is a sickness, so Allah has intensified their sickness; and a grievous punishment awaits them because they used to utter lies
In their hearts is a sickness. Then, God increased them in sickness, and for them is a painful punishment because they had been lying against themselves.
Their hearts are sick, and Allah makes their sickness worse. A great punishment awaits them because of their dishonesty.
There is a disease of deception in their heart; and Allah lets their disease increase, and they shall have painful punishment for the lies they have told
In their hearts is a disease which Allah has increased all the more and a painful doom is in store for them for the lie they utter
In their hearts is a disease, so Allah increased their disease, and for them is a painful chastisement because they lie
In their hearts is a disease, so Allah has increased their disease, and there is a painful punishment for the because they were deniers.
In their minds is a disease, and Allah has increased the disease for them. And for them, a painful punishment as they have been lying
In their hearts is a disease. So Allah has worsened their disease. And for them, there is painful punishment because they used to tell lies
In their hearts is a disease, so God increases their disease, and they will have a painful retribution for what they have denied
In their hearts is a disease, so God increases their disease, and they will have a painful retribution for what they have denied.
In their hearts is a disease, so God increases their disease, and they will have a painful retribution for what they have denied.
In their hearts/minds (is) sickness/disease, so God increased them sickness/disease, and for them (is a) painful torture because (of) what they were lying/denying/falsifying
In their hearts is disease, and so God lets their disease increase; and grievous suffering awaits them because of their persistent lying
In their hearts is disease, and so Allah lets their disease increase; and their share is a tormenting affliction because of their lying
In their hearts is a sickness. So Allah has increased them in sickness, and for them is a painful torment for (that) they used to lie
In their hearts is a disease, and Allah increaseth their disease. A painful doom is theirs because they lie
A sickness exists in their hearts to which God adds more sickness. Besides this, they will suffer a painful punishment as a result of the lie which they speak
In their hearts there is a malady, so Allah has made them grow in their malady; and for them there is a grievous punishment, because they have been lying
In their hearts, there is a disease and Allâh has increased their disease. And (in the ‘Hereafter’) they will be subjected to an extremely painful chastisement for the lies which they used to contrive.
They have the disease (of doubt) in their heart, and Allah makes their disease grow. Because they deny (the truth), there exists a painful punishment for them
In their hearts, there is a disease and Allâh has increased their disease. And (in the Hereafter), they will be subjected to an extremely painful chastisement for the lies which they were inclined to invent.
Their ill-natured hearts reflect the morbidity inherent in their innermost being, and consequently did Allah make their seats of intellect melt away in disease and lassitude that they addicted themselves to vice, and there awaits them a fitting punishment for their intentional assertion of what is false
There’s a disease in their hearts, and Allah has increased their disease, and they shall have a painful punishment because of the lies they told
There is sickness in their hearts, and Allah ˹only˺ lets their sickness increase. They will suffer a painful punishment for their lies.
There is an illness in their hearts, and Allah increases that illness for them, and painful punishment awaits them because of their lying.
There is a sickness in their hearts which God has aggravated: grievous punishment awaits them for the lies they ever told
In their minds there is a disease. Consequently, GOD augments their disease. They have incurred a painful retribution for their lying.
They have a sickness in their hearts, and God has made them even sicker. They will have a painful punishment because of their lies.
They have a sickness in their hearts, and God has made them even sicker. They will have a painful punishment because of their lies.
In their cores a disease, so Allah has increased them a disease and for them a painful torment with what they were lying.
In their hearts is a disease, so Allah has increased their disease and there awaits them a painful punishment for that they were lying
There is sickness in their hearts, and God has aggravated their sickness. Painful suffering awaits them for the lies they keep telling.
This negative attitude is a disease of the heart that reinforces itself according to the Divine Laws of human psyche. Deceiving one's own "Self" only ensures dire consequences for them since they used to belie the Realities of life
There is a disease in their hearts, so Allah added to their disease and they shall have a painful chastisement because they lied
In their hearts was a disease, so ALLAH has increased their disease, and for them is a grievous punishment because they lied
In their hearts is a disease, and God has increased them in disease. Theirs is a painful punishment for having lied
In their hearts is a disease and Allah has increased their disease: And painful is the penalty they (will face), because they are false to themselves
In their hearts is a disease, and God has increased their disease. A severe punishment awaits them because of their lies.
In their hearts is sickness, and God has increased their sickness. They will have a painful punishment because of their denial
In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment because they [habitually] used to lie
In their hearts is sickness, so God has increased them in sickness, and for them is a painful punishment because they lie.
In their hearts is a disease; and Allah has increased their disease: And grievous is the penalty they (incur), because they are false (to themselves)
In their hearts is a disease; and Allah has increased their disease: And grievous is the penalty they (incur), because they are false (to themselves)
وَإِذَا قِیلَ لَهُمۡ لَا تُفۡسِدُوا۟ فِی ٱلۡأَرۡضِ قَالُوۤا۟ إِنَّمَا نَحۡنُ مُصۡلِحُونَ ١١
When it is said to them, ‘Do not cause corruption in the land,’ they say, ‘We are only putting things right,’
And when it is said to them: “Don’t make mischief on earth,” they say: “We are only peace-makers.”
And when it said unto them: act not corruptly on the earth, they say: we are but reconcilers
When asked to desist from spreading corruption in the land they say: "Why, we are reformers."
And when it is said to them, “Do not cause corruption (do not live contrary to your purpose of existence) on the earth (and your bodies),” they say, “We are but reformers (we use things justly and appropriately).”
When they are told, ´Do not cause corruption on the earth,´ they say, ´We are only putting things right.´
When they are told, ‘Do not cause corruption on the earth,’ they say, ‘We are only reformers!’
(Because of the disorder they intend to provoke with their lies), whenever they are told (as part of the duty enjoined upon the believers to promote good and forbid evil), "Do not cause disorder and corruption on earth," they say: "Why! We indeed are the ones who set things right."
When it is said to them, `Do not disturb the peace of the land (by hypocritical tactics),' they say, `We are simply setting things right (and so helping the cause of peace).
When it is said to them, 'Do not corruption in the land', they say, 'We are only ones that put things right.
When they are told: “Do not commit corruption on the earth,” they say: “We are only doing what is right.”
And when they are told, “Do not to make mischief on the earth,” they reply: “[Our actions are meant with the best intentions]/ we are indeed the righteous ones.”
When it is said to them, “Do no harm on the earth,” they say, “We only want to make things right.
And when it is said to them, “Do not spread corruption in the land,” they say, “Indeed, we are only reformers.”
And when it is said to them, 'Do not evil in the earth,' they say, 'We do but what is right.
And when it is said to them, “Do not cause turmoil in the earth”, they say, “We are only peacemakers!”
And when it is said unto them, “Do not spread corruption in the earth” They say, “We are but those who practice righteousness.”
When one saith unto them, act not corruptly in the earth; they reply, Verily we are men of integrity
And when it is said to them, "Do not evil in the earth," they say, "We do only what is right"
When it is said to them, 'Do not corrupt in the land, ' they reply, 'We are only reformers.
And when it is said to them, "Cause not disorders in the earth:" they say, "Nay, rather do we set them right."
And when it was said to them: “Make no mischief on the earth,” they said: “We are only peace-makers.”
And when it was said to them not to make corruption in and on the earth, they said: Truly, we are only ones who make things right.
When they are told, “Do not make trouble upon the earth,” they say, “We are making things better!”
When it is said to them: "Do not make mischief on earth," they say: "We make peace."
Whenever it is said to them, "Spread not disorder on the earth", their reply is, "We only seek to put things aright"
And when it is said to them, Make not mischief in the land, they say: We are but peacemakers
And when it is said to them, "Do not cause corruption in the earth," they say, "We are but reformers."
And when they are told, "Make no mischief on the earth," they say, "We are but trying to improve things."
When it is said to them: ‘Do not spread disorder in the land,’ they say: ‘It is we who reform.
And if they are told: "Do not make evil in the land," they Say: "But we are the reformers!"
And if they are told: "Do not make corruption in the land," they say: "But we are reformers!"
And if they are told: "Do not make corruption in the land," they say: "But we are reformers!"
And if (it was) said to them: "Do not corrupt in the earth/Planet Earth." They said: "But we are correcting/repairing ."
And when they are told, "Do not spread corruption on earth," they answer, "We are but improving things!"
And when they are told, “Do not cause corruption on earth,” they say, “We are but improving things!
And when it is said to them, "Do not corrupt in the earth, " they say, "Surely we are only doers of righteousness." (i.e. reformers, peacemakers
And when it is said unto them: Make not mischief in the earth, they say: We are peacemakers only
When they are told not to commit corruption in the land, they reply, "We are only reformers"
When it is said to them, .Do not spread disorder on the earth., they say, .We are but reformers
When it is said unto them, “Do not spread corruption on earth”, they say: “We are only seeking reformation.”
When they are told, "Do not promote disorder and decadence in the world", they respond, "But we are really the reformers!"
And when they are told not to make mischief on the earth, they say: ‘We are only seeking reforms’.
And when told to stop making mischief on earth nor create discord, they say: "But we only try to bring people to abandon the wrong course of life and conduct and adopt the right one till the new principle governs their thoughts"
When they are told for their own good: “Don’t make trouble in the land”, they say: “We are the peacemakers”
When they are told, “Do not spread corruption in the land,” they reply, “We are only peace-makers!”
And when they are told: do not cause corruption on earth, they say, we are only making things better.
If they are told: ‘You shall not do evil in the land,‘ they reply: ‘Surely we are doing only what is good.‘
When they are told, "Do not commit evil," they say, "But we are righteous!"
When they are told, "Do not cause corruption in the land," they say, "But we are reformers!"
When they are told, "Do not cause corruption in the land," they say, "But we are reformers!"
And if it was said to them, “Do not spoil the earth,” they said, “We are only repairers.”
And when it is said to them : 'do not make corruption in the earth', they say : 'verily, we are only reformers'
When it is said to them: “Do not spread corruption in the land', they say: “We are but doers of good.'
(By declining to submit to the Divine Values, every individual will formulate his own set of values. The obvious result would be corruption and chaos in the earth). When they are told not to cause corruption and disorder in the land, they say, "We are but reformers."
And when it is said to them, Do not make mischief in the land, they say: We are but peace-makers
And when it is said to them, `Create not disorder in the earth,' they say `We are only promoters of peace.
And when it is said unto them, “Do not work corruption upon the earth,” they say, “We are only working righteousness.
When it is said to them: "Do not make mischief on the earth," they say: "Why, we only want to make peace!"
When they’re told, “Don’t sow corruption on earth,” they reply, “We are only reformers.”
And when it is said to them, 'Do not make trouble on earth,' they say, 'We are only reformers.'
And when it is said to them, "Do not cause corruption on the earth," they say, "We are but reformers."
And when it is said to them, 'Do not evil in the earth,' they say, 'We are only those who do well.'
When it is said to them: "Make not mischief on the earth," they say: "Why, we only Want to make peace!"
When it is said to them: "Make not mischief on the earth," they say: "Why, we only Want to make peace!"
أَلَاۤ إِنَّهُمۡ هُمُ ٱلۡمُفۡسِدُونَ وَلَـٰكِن لَّا یَشۡعُرُونَ ١٢
but really they are causing corruption, though they do not realize it
Surely! They are the ones who make mischief but they don’t realize it.
Lo! verily it is they who are the corrupters, and yet they perceive not
Yet they are surely mischief-mongers, even though they do not know
Most assuredly, it is they who are the corrupters (perverting things out of place), but they are not conscious of it.
No indeed! They are the corrupters, but they are not aware of it.
Look! They are themselves the agents of corruption, but they are not aware
Beware, they themselves are those who cause disorder and corruption but they are unaware (of what they do and ignorant of what setting things right is and what causing disorder is)
Beware! they alone are the peace breakers, but they do not perceive (its evil consequences)
Truly, they are the workers of corruption but they are not aware
In fact, they are the corruptors but they do not realize it.
The fact of the matter is: they are corrupt, but they do not realize it
But indeed they do harm, though they realize it not
Undoubtedly, it is they who are indeed the corrupters, but they are unaware.
Are not they the evildoers? and yet they do not perceive
Pay heed! It is they who are mischievous, but they do not have sense
Nay! They indeed are the ones who spread corruption but that they are not aware.
Are not they themselves corrupt doers? But they are not sensible thereof
Are not they the evildoers? And yet they do not perceive
But it is they who are the evildoers, though they do not sense it
Is it not that they are themselves the authors of disorder? But they perceive it not
Beware! They are those who make mischief, but they realise not
No doubt they, they are the ones who make corruption except they are not aware.
Be careful; they really are the ones who cause trouble, and they don’t even realize it.
Beware! They are the ones who make mischief but they do not realize it
Beware! they do spread disorder but they realize it not
Now surely they are the mischief-makers, but they perceive not
Beware! they are certainly the corrupt, but they do not perceive.
Nay! In fact, they are the ones who make mischief, but they perceive it not
Beware! (Truly) it is they who spread disorder, but they do not have any sense (of it) at all
No, they are the evildoers, but they do not perceive
No, they are the corruptors, but they do not perceive.
No, they are the corrupters, but they do not perceive.
Is it not that they truly are, they are the corrupting and but they do not feel/know/sense
Oh, verily, it is they, they who are spreading corruption but they perceive it not
Oh, verily, it is they, they who are spreading corruption — but they perceive it not
Verily, they, (only) they, are surely the corruptors, but they are not aware
Are not they indeed the mischief-makers? But they perceive not
They, certainly, are corrupt but do not realize it
Beware, it is, in fact, they who spread disorder, but they do not appreciate
Verily, it is they who are spreading corruption, but they lack the ability to perceive (it).
Not at all! They are the ones who are really the corrupters. But little do they realize
Verily, it is they who spread corruption, but they lack the ability to perceive.
Indeed, the reform they claim is nothing but a euphemism for ruin, they are composed more of mischief than ill-will, but they fail to perceive
Beware! They are the troublemakers, but they don’t realise it
Indeed, it is they who are the corruptors, but they fail to perceive it.
Oh no, they are the corrupters, but they realise it not.
But it is they who are the evil-doers, though they may not perceive it
In fact, they are evildoers, but they do not perceive.
They are truly corrupters and do not realize it.
They are truly corrupters and do not realize it.
Verily, they are the spoilers, but they do not feel.
Indeed, they themselves are the corruptors, but they are not aware
But, they indeed are the ones who do spread corruption, though they do not realize it.
Oh, verily, they are indeed corruptors, but they perceive it not
Now surely they themselves are the mischief makers, but they do not perceive
Beware ! it is surely they who create disorder, but they do not perceive it
Nay, it is they who are the workers of corruption, though they are unaware
Surely, they are the ones who make mischief, but they do not realize it
In truth, it is they who are the corrupters, but they don’t feel it.
In fact, they are the troublemakers, but they are not aware
Unquestionably, it is they who are the corrupters, but they perceive [it] not
Lo, indeed they, they are the workers of corruption but they do not perceive.
Of a surety, they are the ones who make mischief, but they realise (it) not
Of a surety, they are the ones who make mischief, but they realise (it) not
وَإِذَا قِیلَ لَهُمۡ ءَامِنُوا۟ كَمَاۤ ءَامَنَ ٱلنَّاسُ قَالُوۤا۟ أَنُؤۡمِنُ كَمَاۤ ءَامَنَ ٱلسُّفَهَاۤءُۗ أَلَاۤ إِنَّهُمۡ هُمُ ٱلسُّفَهَاۤءُ وَلَـٰكِن لَّا یَعۡلَمُونَ ١٣
When it is said to them, ‘Believe, as the others believe,’ they say, ‘Should we believe as the fools do?’ but they are the fools, though they do not know it
And when it is said to them: “Believe as the other people believe,” they say: “Shall we believe as the fools believe?” Surely, they themselves are the fools, but they don’t know.
And when it said unto them: believe even as mankind have believed, they say: shall we believe even as the fools have believed? Lo! verily it is they who are the fools; and yet they know not
When asked to believe as others do, they say: "Should we believe like fools?" And yet they are the fools, even though they do not know
And when it is said to them, “Believe as the believers have believed,” they say, “Should we believe as the foolish (the limited in intellect; those who live recklessly without thinking) have believed?” Most definitely, it is they who are the foolish (limited in intellect and unable to contemplate) but they do not realize, they can not comprehend!
When they are told, ´Have iman in the way that the people have iman,´ they say, ´What! Are we to have iman in the way that fools have iman?´ No indeed! They are the fools, but they do not know it.
And when they are told, ‘Believe like the people who have believed,’ they say, ‘Shall we believe like the fools who have believed?’ Look! They are themselves the fools, but they do not know
Again, whenever they are told (as a duty of calling to faith), "Believe as the people believe," (in a way to demonstrate their self-pride and disparagement of the people) they say: "Shall we believe as the fools believe!?" Beware, they themselves are the fools, but they do not know (seeing that they have no true knowledge to distinguish between truth and falsehood, sincere faith and hypocrisy, right and wrong.
And when it is said to them, `Believe as (other) people (- Companions of the Prophet) believed,' they say, `Shall we believe as the weak-minded have believed?' Beware! it is they only who are weak-minded, but they do not know (this fact)
When it is said to them, 'Believe as the people believe', they say, 'Shall we believe, as fools believe?' Truly, they are the foolish ones, but they do not know
And when they are told: “Believe, like people who believe,” they say: “Shall we believe as fools believe?” In fact, they are the fools but they do not know.
And when they are told: “Believe as the people believe”, they say : “You are asking us to believe like those fools?” In fact it is they who are fools, but they do not realize it
When it is said to them, “Believe as the others believe,” they say, “Shall we believe as the fools believe?” No, certainly, they are the fools, yet they realize it not
And when it is said to them, “Believe as the people have believed,” they say, “Shall we believe as the fools have believed?” Undoubtedly, it is they who are indeed the fools, but they do not know.
And when it is said to them, 'Believe as other men believe,' they say, 'Shall we believe as fools believe?' Are not they themselves the fools? and yet they do not know
And when it is said to them, "Believe as the others believe", they say, "Shall we believe as the foolish believe?" It is they who are the fools, but they do not know
And when it is said unto them, “Believe the way everyone has believed.” They say, “Should we believe the way the simpletons have believed?” Nay indeed it is they who are the simpletons but they know not.
And when one saith unto them, believe ye as others believe; they answer, shall we believe as fools believe? Are not they themselves fools? But they know it not
And when it is said to them, "Believe as other men believe," they say, "Shall we believe as fools believe?" Are not they themselves the fools? And yet they do not know
When it is said to them: 'Believe as (other) people believe, ' they reply, 'Are we to believe as fools believe? ' It is they who are the fools, if only they knew
And when it is said to them, "Believe as other men have believed;" they say, "Shall we believe as the fools have believed?" Is it not that they are themselves the fools? But they know it not
And when it was said to them: “Believe as the people have Believed,” they said: “Shall we Believe as the fools have Believed?” Verily, they are the fools, but they know not
And when it was said to them: Believe as humanity believed, they said: Will we believe as the fools believed? No! Truly, they, they are the fools, except they know not.
When they are told, “Believe as others believe,” they answer, “Should we believe as the ignorant believe?” Truly, they are the ignorant ones, but they don’t know it.
When they are told: "Believe as the others believe" they ask: "Should we believe like fools?" Be aware! They themselves are the fools, if only they could understand
And when it is said to them, "Believe sincerely as the other people have believed", they reply, "Should we believe as fools have believed?" Beware! they themselves are the fools, but they know it not
And when it is said to them, Believe as the people believe, they say: Shall we believe as the fools believe? Now surely they are the fools, but they know not
And when it is said to them, "Believe as (other) people believe," they say, "What ! should we believe as the fools believe?' Beware! they are certainly the fools but they do not know.
And when they are told, "Believe like those who believe," they say, "Shall we believe as the fools did?" Nay! In fact, they are the ones who are the fools, but they know not
And when it is said to them: ‘Believe as (other) people have believed,’ they say: ‘Shall we also believe (as those) fools have believed?’ Beware! (Certainly) they are themselves fools, but they do not know (their foolishness and low level)
And if they are told: "Believe, as the people have believed," they Say: "Shall we believe as the fools have believed" No, they are the fools but they do not know
And if they are told: "Believe, as the people have believed," they say: "Shall we believe like the foolish have believed?" No, they are the foolish but they do not know.
And if they are told: "Believe, as the people have believed," they say: "Shall we believe like the foolish have believed?" No, they are the foolish but they do not know.
And if (it was/is) said to them: "Believe as the people believed." They said: "Do we believe as the ignorant/foolish believed?" Is it not that they truly are, they are the ignorant/foolish and but they do not know
And when they are told, "Believe as other people believe," they answer, "Shall we believe as the weak-minded believe?" Oh, verily, it is they, they who are weak-minded -but they know it not
And when they are told, “Commit yourselves as other people committed themselves,” they answer, “Shall we commit ourselves [to Allah] as the weak-minded committed them- selves?” Oh, but indeed, it is they, they who are weak-minded — but they know it not
And when it is said to them, "Believe just as mankind has believed, " they say, "Shall we believe just as the fools have believed?" Verily, they, (only) they, are surely the fools, but they do not know
And when it is said unto them: believe as the people believe, they say: shall we believe as the foolish believe? are not they indeed the foolish? But they know not
When they are told to believe as everyone else does, they say, "Should we believe as fools do?" In fact, they themselves are fools, but they do not know it
And when it is said to them, .Believe as people have believed,. they say, .Shall we believe as the fools have believed?. Beware, it is, in fact, they who are the fools, but they do not know
When it is said unto them: "Have Faith (in Allâh) as the others who have attained to Faith (in Allâh),” they say, "Should we profess a belief as the imbeciles do?” Actually they are the imbeciles but they hardly realize this truth.
When they are told, ´Believe (in earnest) just as others have believed´, they answer, "Should we believe like the fools?" Not at all! In fact, it is they who are the fools, but they do not know
And when they are asked to live by Faith just as the people who live by Faith, they reply: ‘Are we to live by Faith Just as the feeble-minded live by Faith?’. Truly, they are the feeble-minded, yet they do not realize.
And when told to conform their will to Allah’s will and to recognise Him, believe in Him and give credence to His Omnipotence and Authority as other people have conformed to His will, they say: "Shall we demean ourselves like the simpletons did and follow the same course they followed?" Indeed, they are the fools who said in their hearts, "There is no god," but they are ignorant and unknowing of the truth
When they are told: “Believe like other people believed”, they say: “Shall we believe like the fools?” It is they who are the fools, but they don’t know.
And when they are told, “Believe as others believe,” they reply, “Will we believe as the fools believe?” Indeed, it is they who are fools, but they do not know.
And when they are told: believe as ordinary people do, they say, should we believe as the fools do? - oh no, they are the fools, but they know it not.
And if they are told: ‘Believe as the people believe,‘ they reply: ‘Are we to believe as fools believe?‘ It is they who are the fools, if they but knew it
When they are told, "Believe like the people who believed," they say, "Shall we believe like the fools who believed?" In fact, it is they who are fools, but they do not know
When they are told, "Believe just like other people have believed," they say, "Will we believe like fools?" They are the fools, but they do not know it.
When they are told, "Believe just like other people have believed," they say, "Will we believe like fools?" They are the fools, but they do not know it.
And if it was said for them, “Believe as the people have believed,” they said, “Shall we believe as the Imbeciles have believed?” Verily, they are the Imbeciles, but they are not knowing.
And when it is said to them : 'believe as the people believe', they say : 'shall we believe as the fools believe ?' beware! truly, they themselves are the fools, but they do not know
When it is said to them, 'Believe as other people have believed', they say, 'Are we to believe as the fools believe?' It is indeed they who are fools, though they do not know it.
(Their arrogance and blind following hamper their power of reasoning.) When they are told to see the Truth as other men and women have seen, they retort, "Shall we believe as the fools do?" Oh, verily, it is they, they who are fools! But they know it not
And when it is said to them: Believe as the people believe, they say: Shall we believe as the fools believe? Now surely they themselves are the fools, but they do not know
And when it is said to them, `Believe as other people have believed,' they say, `Shall we believe as the fools have believed?' Remember ! it is surely they that are the fools, but they do not know
When it is said unto them, “Believe as the people believe,” they say, “Shall we believe as fools believe?” Nay, it is they who are the fools, though they know not
When it is said to them: "Believe as the (other) men believe:" They say: "Shall we believe as the fools have believed?" On the contrary, they are the fools, but they do not know
When they’re told, “Believe as others have believed,” they reply, “Should we believe as the irrational have believed?” In fact, it is they who are irrational, yet they are unaware.
And when it is said to them, 'Believe as the people have believed,' they say, 'Shall we believe as the fools have believed?' In fact, it is they who are the fools, but they do not know
And when it is said to them, "Believe as the people have believed," they say, "Should we believe as the foolish have believed?" Unquestionably, it is they who are the foolish, but they know [it] not
And when it is said to them, 'Believe as the people believe,' they say, 'Shall we believe as the fools believe?' Lo, indeed they, they are the fools but they do not know.
When it is said to them: "Believe as the others believe:" They say: "Shall we believe as the fools believe?" Nay, of a surety they are the fools, but they do not know
When it is said to them: "Believe as the others believe:" They say: "Shall we believe as the fools believe?" Nay, of a surety they are the fools, but they do not know
وَإِذَا لَقُوا۟ ٱلَّذِینَ ءَامَنُوا۟ قَالُوۤا۟ ءَامَنَّا وَإِذَا خَلَوۡا۟ إِلَىٰ شَیَـٰطِینِهِمۡ قَالُوۤا۟ إِنَّا مَعَكُمۡ إِنَّمَا نَحۡنُ مُسۡتَهۡزِءُونَ ١٤
When they meet the believers, they say, ‘We believe,’ but when they are alone with their evil ones, they say, ‘We’re really with you; we were only mocking.’
And when they meet those who believe, they say: “We believe,” but when they are alone with their Satans, they say: “Truly, we are with you, we were only mocking.”
And when they meet those who have believed, they say: We believe. And when they are alone with their Satans, they say: verily we are with you, we were but mocking
When they meet the faithful they say: "We believe;" but when alone with the devils (their fellows), they say: "We are really with you; we were joking."
And when they are with the believers, they say, “We believe – we accept”; but when they are alone with their devils/evil ones (the corrupters and deluders of their illusion) they say, “Indeed, we are with you; we were only mocking them.”
When they meet those who have iman, they say, ´We have iman.´ But then when they go apart with their shaytans, they say, ´We are really with you. We were only mocking.´
When they meet the faithful, they say, ‘We believe,’ but when they are alone with their devils, they say, ‘We are with you; we were only deriding [them].’
When they meet those who believe, they declare (hypocritically), "We believe;" but when they are alone in secret with their (apparently human) satans (to whom they hasten in need to renew their unbelief and their pledge to them for fear of losing their support), they say: "Assuredly we are with you; we only mock (those others)."
And when they meet those who have believed they say, `We (too) have believed.' But when they are alone with their ring-leaders they say, `We are, in reality, with you, we were simply making light of them (- the believers).
When they meet those who believe, they say, 'We believe'; but when they go privily to their Satans, they say, 'We are with you; we were only mocking.
When they meet those who believe, they say: “We believe,” yet when they are alone with their own devils (like-minded friends) they say: “We are with you, and we were only making fun (of them)”
And when they meet the believers, they say: “We believe,” but when they get together with their devil peers, they say: “We are indeed with you; we were just kidding.”
When they meet with those who believe they say, “We believe.” But when they are alone with their evil ones they say, “We are really with you, we were only joking.
And when they encounter those who have attained faith, they say, “We have attained faith.” But when they are alone with their Satans, they say, “We are indeed with you; we are only ridiculing.”
And when they meet those who believe, they say, 'We do believe;' but when they go aside with their devils, they say, 'We are with you; we were but mocking!
And when they meet with the believers, they say, "We believe"; and when they are alone with their devils, they say, "We are undoubtedly with you, we were just mocking!"
And when they meet those who have believed they say, “We have believed.” But when they find themselves in private with their devils they say, “We are with you, we were but mocking.”
When they meet those who believe, they say, we do believe: But when they retire privately to their devils, they say, we really hold with you, and only mock at those people
And when they meet those who believe, they say, "We do believe;" but when they go aside with their devils, they say, "We are with you; we were but mocking!"
When they meet those who believe, they say, 'We, too believe. ' But when they are alone with their devils, they say to them: 'We follow none but you, we were only mockin
And when they meet the faithful they say, "We believe;" but when they are apart with their Satans they say, "Verily we hold with you, and at them we only mock."
And when they met those who Believe, they said: “We Believe,” and when they happened to be alone with their devils, they said: “Certainly, we are with you; verily, we are those who mock.”
And when they met those who believed, they said: We believed. And when they went privately to their satans, they said: Truly, we are with you. We were only ones who ridicule.
When they meet true believers, they say, “We believe.” When they are alone with their unbelieving friends, they say, “We’re really part of this crowd; we were just fooling around.”
When they meet the believers they say: "We are believers," but when they are alone with their Satans, they say: "We are really with you, we were only mocking the believers."
When they meet those who believe, they say, "We, too, are believers", but when they privily meet their evil geniuses, they say, "Indeed we are with you: we are only mocking at these people"
And when they meet those who believe, they say, We believe; and when they are alone with their devils, they say: Surely we are with you, we were only mocking
And when they meet those who believe they say, "We believe," but when they are alone with their devils (evil ones), they say, "We are certainly with you, we were just mocking."
And when they meet those who believe, they say, "We believe," and when they are closeted with their own satanic folk, they say, "We surely are with you! We have been but mocking."
And when they (the hypocrites) meet the believers, they say: ‘We (too) have believed,’ and when they meet their devils in private, they assure them: ‘We are certainly with you. We only mock (the believers).
And if they come across those who have believed, they Say: "We believe," and when they are alone with their devils they Say: "We are with you, we were only mocking."
And if they come across those who have believed, they say: "We believe," and when they are alone with their devils they say: "We are with you, we were only mocking.
And if they come across those who have believed, they say: "We believe," and when they are alone with their devils they say: "We are with you, we were only mocking."
And if they met/found those who believed, they said: "We believed". And if they were alone/together with to their devils they said: "That we are with you, but we are mocking ."
And when they meet those who have attained to faith, they assert, "We believe [as you believe]"; but when they find themselves alone with their- evil impulses, they say, "Verily, we are with you; we were only mocking!"
And when they meet those who have committed themselves [to Allah], they assert, “We are committed [as you are],” but when they are alone with their demons, they say, “Certainly, we are with you; we were only mocking!
And when they meet the ones who have believed they say, "We have believed, " and when they go apart to their shayatan, (The all-vicious (ones), i.e. devils) they say, "Surely we are with you; surely we are only mocking
And when they fall in with those who believe, they say: We believe; but when they go apart to their devils they declare: Lo! we are with you; verily we did but mock
To the believers they declare belief and, in secret to their own devils, they say, "We were only mocking"
When they meet those who believe, they say, .We have entered Faith;. but when they are alone with their satans, they say, .Indeed, we are with you; we were only mocking
When they meet with the ‘Monotheistic Believers’, they say: "We profess a belief (in the Unity & Oneness of Allâh)," but when they are alone with their own devils, they say: “We are definitely with you. We were (only) mocking.”
When they meet the believers they say, "We believe" but when they are alone with their Shaitans _ (others like themselves) _ they say, "We are actually with you. We were merely mocking and making fun."
And when they meet with those who live by Faith, they make a false profession of Faith. But when they are alone with their evil ones, they say: ‘We are with you; we were only mocking’.
And when they are face to face with those whose hearts are impressed with the image of religious and spiritual virtues they declare that they have conformed their will to Allah’s will, and when they are apart with their satanic confederates who delight in satanic wickedness, they assure them of their confederacy and that they confederate in their design but they were only laughing at the believers with an outward contempt of what they esteemed sacred
And, when they meet the believers, they say: “We believe”, but when they are alone with their devilish friends, they say: “We are with you, we were just joking with them”.
When they meet the believers they say, “We believe.” But when alone with their evil associates they say, “We are definitely with you; we were only mocking.”
And when they meet those who believe, they say: we believe, but when they are alone with their devils, they say: we are with you, we are just making fun of them.
And when they meet the faithful, they declare: ‘We, too, are believers.‘ But when alone with their demons they say to them: ‘We follow none but you: we were only mocking.‘
When they meet the believers, they say, "We believe," but when alone with their devils, they say, "We are with you; we were only mocking."
If they meet believers, they say, "We have believed." But when they are alone with their devils, they tell them, "We are with you. We were only mocking them."
If they meet believers, they say, "We have believed." But when they are alone with their devils, they tell them, "We are with you. We were only mocking them."
And if they met those who believed, they said, “We believed”; and if they were alone with their devils, they said, “We are with you; we are only ridiculing.”
And when they meet those who believe, they say : ' we believe (in what you believe) ', but when they are alone with their evil ones, they say : 'verily, we are with you; we were only mocking'
When they meet the believers, they say, 'We believe', but when they are alone with their devilish allies, they say, 'We are with you, we are only mocking.'
Some of these people, when meeting those who have seen the Truth, say, "We have attained belief." But when they join their own rebellious folks, they say, "We are, of course, with you. We were only making mockery."
And when they meet those who believe, they say: We believe; and when they are alone with their Shaitans, they say: Surely we are with you, we were only mocking
And when they meet those who believe, they say, `We believe;' but when they are alone with their ring-leaders they say, `We were only mocking.
And when they meet those who believe they say, “We believe,” but when they are alone with their satans they say, “We are with you. We were only mocking.
When they meet those who believe, they say: "We believe;" But when they are alone with their evil companions, they say: "We are really with you; We (were) only mocking!"
When they encounter those who believe, they say, “We believe.” But when alone with their devils, they say, “We are really with you; we were only mocking.”
And when they come across those who believe, they say, 'We believe'; but when they are alone with their devils, they say, 'We are with you; we were only ridiculing.'
And when they meet those who believe, they say, "We believe"; but when they are alone with their evil ones, they say, "Indeed, we are with you; we were only mockers."
And when they meet those who believe, they say, 'We believe.' And when they go aside to their devils, they say, 'Indeed, we are with you, we were only mocking.'
When they meet those who believe, they say: "We believe;" but when they are alone with their evil ones, they say: "We are really with you: We (were) only jesting."
When they meet those who believe, they say: "We believe;" but when they are alone with their evil ones, they say: "We are really with you: We (were) only jesting."
ٱللَّهُ یَسۡتَهۡزِئُ بِهِمۡ وَیَمُدُّهُمۡ فِی طُغۡیَـٰنِهِمۡ یَعۡمَهُونَ ١٥
God is mocking them, and allowing them more slack to wander blindly in their insolence
Allah mocks at them and gives them (increase) in their wrong-doings to wander blindly.
Allah mocketh back at them, and letteth them in their exorbitance wander bewildered
But God will turn the joke against them and allow them to sink deeper into evil and wander perplexed in their wickedness
(But) it is they who Allah mocks (for their incessant failure to comprehend Allah as their essential reality) and leaves them in their transgression as a result of their blindness (lack of insight).
But Allah is mocking them, and drawing them on, as they wander blindly in their excessive insolence.
It is Allah who derides them, and leaves them bewildered in their rebellion
(Since what they do only means demanding straying and ridicule,) God returns their mockery, leaving them to wander blindly on in their rebellion
Allah will bring down disgrace upon them and will let them continue in their (ways of) transgression. They are blindly wandering
God shall mock them, and shall lead them on blindly wandering in their insolence
God makes fun of them and helps them wander blindly in their rebellion.
God will pay them back their mockery and let them wonder like blinds (for a while.
God will throw back their mockery on them, and give them rope in their trespasses, so they will wander like blind ones
Allah ridicules them and gives them free rein to exceed all limits, wandering blindly.
God shall mock at them and let them go on in their rebellion, blindly wandering on
Allah (befitting His Majesty) mocks them, leaving them to wander blindly in their rebellion
It is Allah who mocks at them and makes allowance for them to wander blindly in their transgression.
God shall mock at them, and continue them in their impiety; they shall wander in confusion
Allah shall mock at them and let them go on in their rebellion, blindly wandering on
Allah will mock at them and prolong them in sin, blundering blindly
God shall mock at them, and keep them long in their rebellion, wandering in perplexity
Allah mocks at them, and allows them to continue in their transgression, wandering blindly
God ridicules them and causes them to increase in their defiance, to wander unwilling to see.
Allah mocks them and allows them to wander blindly in their sin.
Allah will throw back their mockery on them and leave them alone in their trespasses; so they wander to and fro like the blind
(Little do they realize that) Allah is mocking at them. He gives them rope enough, and they wander on and on blindly in their mischief and rebellion
Allah will pay them back their mockery, and He leaves them alone in their inordinacy, blindly wandering on
Allah mocks at them and lets them go, blindly wandering on in their rebellion.
Allah mocks at them and leaves them to lose their way committing their excesses
Allah punishes them for their mockery, and lets them loose (so that they meet their fate). So they are wandering blindly in their transgression
God mocks them, and leaves them prolonged in their transgression
God mocks them, and leaves them prolonged in their transgression
God mocks them, and leaves them in their transgression, blundering.
God moc ks with (about) them and extends/spreads them in their tyranny (being) confused/puzzled
God will requite them for their mockery, and will leave them for a while in their overweening arrogance, blindly stumbling to and fro
Allah will mock at them, and will protract their [appalling] aggression, while they act obscurely
Allah mocks them and grants them extension in blundering in their inordinance
Allah (Himself) doth mock them, leaving them to wander blindly on in their contumacy
God mocks them and gives them time to continue blindly in their transgressions
It is Allah who mocks at them, and lets them go on wandering blindly in their rebellion
It is Allâh who mocks at them and leaves them (blindly) bewildered in their transgression.
Allah makes fun of them! He allows them an extension, and lets them wander about blindly in their arrogant excesses
Allâh scoffs at them and grants them respite by letting them continue in their transgression and blindly wander in their heresy.
Allah gives them plenty of rope to allow them free scope and action in order to commit themselves to the loss in a maze of error
Allah will punish them for mocking, and He extends their wandering around blindly in their disobedience
Allah will throw their mockery back at them, leaving them to continue wandering blindly in their defiance.
Allah makes fun of them, and lets them get lost in their rebellion.
God will mock them and keep them long in sin, ever straying from the right path.
GOD mocks them, and leads them on in their transgressions, blundering.
God will mock them and will increase their arrogance as they stray.
God will mock them and will increase their arrogance as they stray.
Allah ridicules them and extends them in their tyranny. They are confusing blindly.
Allah shall pay them back for their mockery,and he leaves them alone in their inordinacy, blindly wandering on
God will put them to derision and let them continue their transgression, blundering blindly along.
Allah (His Eternal Law of Requital) turns their mockery upon them. They keep wandering in their arrogance to the point of no return
Allah shall pay them back their mockery, and He leaves them alone in their inordinacy, blindly wandering on
ALLAH will punish their mockery and will let them continue in their transgression, wandering blindly
God mocks them, and leaves them to wander confused in their rebellion
Allah will throw back their mockery at them, and give them rope in their trespasses; So they will wander like blind ones (back and forth)
God mocks them and prolongs them in their transgression, wandering blindly.
It is God who ridicules them, and leaves them bewildered in their transgression
[But] Allah mocks them and prolongs them in their transgression [while] they wander blindly
God mocks at them and lets them go on in their immoderation, blindly wandering.
God will throw back their mockery on them, and give them rope in their trespasses; so they will wander like blind ones (To and fro)
Allah will throw back their mockery on them, and give them rope in their trespasses; so they will wander like blind ones (To and fro)
أُو۟لَـٰۤىِٕكَ ٱلَّذِینَ ٱشۡتَرَوُا۟ ٱلضَّلَـٰلَةَ بِٱلۡهُدَىٰ فَمَا رَبِحَت تِّجَـٰرَتُهُمۡ وَمَا كَانُوا۟ مُهۡتَدِینَ ١٦
They have bought error in exchange for guidance, so their trade reaps no profit, and they are not rightly guided
These are they who have purchased error for guidance, so their business is profitless and they are not guided.
These are they who purchased error for guidance, but their traffic profited not, nor have they ever become guided
They are indeed those who bartered away good guidance for error and gained nothing from the deal, nor found the right way
Those are the ones who have bought fallacy (incapacity to recognize their reality) in exchange for the truth that comprises their essence. Their transaction has brought them no profit, nor will it lead them to the truth!
Those are the people who have sold guidance for misguidance. Their trade has brought no profit; they are not guided.
They are the ones who bought error for guidance, so their trade did not profit them, nor were they guided
Such are the ones who have bought straying in exchange for guidance, but their trade has brought no profit, and they have no way out to escape it
It is they who have preferred misguidance to guidance, but their bargain has fetched no profit, nor they are rightly guided
Those are they that have bought error at the price of guidance, and their commerce has not profited them, and they are not right-guided
They are those who trade guidance for misguidance, and their trade does not profit (them), and they are not guided.
These hypocrites buy the “darkness” paying the “light for it”; what a bargain! They have indeed lost the right path and God will not give them any guidance at all
These have bartered guidance for error, their business is profitless, and they have lost their way
Those are the ones who have purchased utter misguidance in exchange for guidance, so in no way has their bargain made any profit, and in no way have they been rightly guided.
Those who buy error for guidance, their traffic profits not, and they are not guided
These are the people who purchased error in exchange of guidance - so their bargain did not profit them, and they did not know how to trade
They are the ones who purchased the misguidance for the guidance but their trade did not profit and they were not well guided.
These are the men who have purchased error at the price of true direction: But their traffick hath not been gainful, neither have they been rightly directed
Those who buy error for guidance, their traffic profits not, and they are not guided
Such are those who barter away guidance for error, their trade did not profit (them), nor are they guided
These are they who have purchased error at the price of guidance: but their traffic hath not been gainful, neither are they guided at all
Those are they who have purchased ignorance in place of guidance, so their business brought no profit, and they were not those who find guidance
Those are those who bought fallacy for guidance, so their trade was not bettered nor had they been ones who are truly guided.
They have traded guidance for error. They do not profit from their devices, and they are not guided.
These are the people who barter guidance for error: but their bargain is profitless and they are not going to be guided
These are the people who have bartered away Guidance for error, but this is a profitless bargain that they have made, and they are not at all on the right way
These are they who buy error for guidance, so their bargain brings no gain, nor are they guided
Those are the persons who purchase error at the cost of guidance, so their commerce is of no gain, and they do not receive guidance.
These are the people who bartered away right guidance for straying away therefrom. But their barter deal benefited them not, and they failed to become guided
These are the people who have purchased misguidance for guidance; but their trade did not yield any gain, and they did not know the way to a (gainful and profitable) bargain
These are the ones who have purchased straying for guidance; their trade did not profit them, nor were they guided
These are the ones who have purchased straying with guidance; their trade did not profit them, nor were they guided.
These are the ones who have purchased straying with guidance; their trade did not profit them, nor were they guided.
Those are those who bought/volunteered the misguidance with the guidance, so their commercial trade/buying and selling did not profit/gain, and they were not guided
[for] it is they who have taken error in exchange for guidance; and neither has their bargain brought them gain, nor have they found guidance [elsewhere]
[For] it is they who have purchased deviation in exchange for guidance; and neither did their bargain yield a profit, nor did they wind up being guided
Those are they who have traded errancy (at the price of) guidance; so, in no way has their commerce gained (anything) and in no way have they been rightly-guided
These are they who purchase error at the price of guidance, so their commerce doth not prosper, neither are they guided
They have traded guidance for error, but their bargain has had no profit and they have missed the true guidance
These are the people who have bought error at the price of guidance; so their trade has brought no gain, nor have they reached the right Path
Those are the ones who purchase error (in exchange) for spiritual insight. Thus, their trade profits them not, neither will they attain spiritual insight.
Such ones have traded away the guidance for fallacy and falsehood. Gain is not what their bargain brought them. They are not guided
Those are the ones who have voluntarily and consciously abandoned spiritual enlightenment in favour of spiritual dankness. So their commerce has not profited them. And they were tempted to walk the other way.
These are they who have been steered by false belief and exchanged the guidance of Providence to the path of righteousness for a perplexed path in a maze of error, and in consequence their embarking in bad business and their captivation in evil trade have caused them the loss of their souls, they were captive victors who lost in gain, nor could they hit the path of righteousness
They have chosen error instead of guidance; their bargain is without profit, and they aren’t rightly guided.
They are the ones who trade guidance for misguidance. But this trade is profitless, and they are not ˹rightly˺ guided.
Those are the ones who have traded error for guidance, and their trade will not prosper, and they are not going to be guided.
Such are those that barter guidance for error: they profit nothing, nor are they on the right path
It is they who bought the straying, at the expense of guidance. Such trade never prospers, nor do they receive any guidance.
They have sold guidance for error, what an unprofitable trade; they have not been guided.
They have sold guidance for error, what an unprofitable trade; they have not been guided.
Those who have purchased the astray for the guidance; so, their trade did not profit, and they were not being guided.
These are they who have bought error (in exchange) for guidance, hence their transaction yields them no profit, nor are they guided (aright)
These are the ones who barter away guidance for error. Their transaction is profitless and they will receive no guidance.
They have bought straying at the expense of guidance. Such trade has to go bankrupt because they have set their caravan in the wrong direction
These are they who buy error for the right direction, so their bargain shall bring no gain, nor are they the followers of the right direction
These are they who have bartered away guidance for error, but their traffic has brought them no gain, nor are they rightly guided
It is they who have purchased error at the price of guidance. Their commerce has not brought them profit, and they are not rightly guided
These are they who have exchanged guidance for error: But their trade is profitless, and they have lost true (right) direction
These are the ones who purchased misguidance in exchange for guidance, but their trade didn’t profit them, nor are they guided.
Those are they who have bartered error for guidance; but their trade does not profit them, and they are not guided
Those are the ones who have purchased error [in exchange] for guidance, so their transaction has brought no profit, nor were they guided
Those are the ones who have bought error with guidance, so their commerce has no profit, and they are not guided.
These are they who have bartered Guidance for error: But their traffic is profitless, and they have lost true direction
These are they who have bartered Guidance for error: But their traffic is profitless, and they have lost true direction
مَثَلُهُمۡ كَمَثَلِ ٱلَّذِی ٱسۡتَوۡقَدَ نَارࣰا فَلَمَّاۤ أَضَاۤءَتۡ مَا حَوۡلَهُۥ ذَهَبَ ٱللَّهُ بِنُورِهِمۡ وَتَرَكَهُمۡ فِی ظُلُمَـٰتࣲ لَّا یُبۡصِرُونَ ١٧
They are like people who [labour to] kindle a fire: when it lights up everything around them, God takes away all their light, leaving them in utter darkness, unable to see
Their example is like the one who kindled a fire; then when it lighted all around him, Allah took away their light (eyesight) and left them in darkness, so they could not see.
Their likeness is as the likeness of him who kindleth a fire, then when it hath lit up that which is around him, Allah taketh away their light and leaveth them in darknesses where they see no
They are like a man who kindles a fire, and when its glow has illumined the air God takes away their light leaving them in the dark where they will not be able to see
Their example is like someone who kindles a fire that illuminates their surrounding, yet because the Nur (light of knowledge) from their essence does not shine through, Allah leaves them in darkness; they can no longer see!
Their likeness is that of people who light a fire, and then when it has lit up all around them, Allah removes their light and leaves them in darkness, unable to see.
Their parable is that of one who lighted a torch, and when it had lit up all around him, Allah took away their light, and left them sightless in a manifold darkness
They are like him who (while traveling with company in the desert, halted for the night and) kindled a fire (for light and warmth and protection). However, when the fire had just lit all around him (and the company had become comfortable but were not properly appreciative of the fire and failed to guard it against wind, the fire was extinguished. Thus) God took away their light and left them in darkness, unseeing
Their case is like the case of a person who kindled a fire (in darkness) but no sooner did it light up their surroundings than Allah took away their light and left them in different kinds of darkness, (in a state in which) they could see nothing
The likeness of them is as the likeness of a man who kindled a fire, and when it lit all about him God took away their light, and left them in darkness unseein
They are like someone who starts a fire, and when it lights up around him, God takes away their light and leaves them in darkness, unable to see.
Their case may be compared to the case of those who started a fire in the darkness. As soon as they started to see around themselves, God [in account of their mockery] took their light away and left them in absolute darkness; unable to see
Their likeness is that of a man who kindled a fire. When it lights all around him, God took away his light and left them in darkness
Their likeness is that of a person who kindled a fire, but when it illuminated all around him, Allah took away their light and left them in darkness(es), unable to see.
Their likeness is as the likeness of one who kindles a fire; and when it lights up all around, God goes off with their light, and leaves them in darkness that they cannot see
Their example is like that of one who kindled a fire; and when it lit up all that was around it, Allah took away their light and left them in darkness, unable to see anything
Their example is like the example of one who lit off a fire but when it brightened all that was around him, Allah took away their light and left them in darknesses so they do not see;
They are like unto one who kindleth a fire, and when it hath enlightened all around him; God taketh away their light and leaveth them in darkness, they shall not see
Their likeness is as the likeness of one who kindles a fire; and when it lights up all around, Allah goes off with their light, and leaves them in darkness that they cannot see
Their example is like one who kindled a fire, and when it lit all around him, Allah took away their light and left them in darkness. They could not see
They are like one who kindleth a fire, and when it hath thrown its light on all around him. . . . God taketh away their light and leaveth them in darkness - they cannot see!
Their case is like the case of that who kindled a fire, and when it lighted up all around him, Allah took away their sight and left them in thick darkness, they see not
Their parable is like a parable of those who started a fire. Then, when it illuminated what was around it, God took away their light and left them in shadows where they perceive not.
The parable of (the hypocrites) is that of a man who kindled a fire. After it had shed light all around him, Allah took away the light. He left them all in utter darkness, unable to see.
Their example is that of a man who kindled a fire; when it illuminated all around him Allah took away their light (their eyesight) and left them in utter darkness: they could see nothing
Their condition may be described in a parable: a man kindled a fire and when it illuminated all around him, Allah took away the light from their eyes and left them in utter darkness, where they could not see anything
Their parable is as the parable of one who kindles a fire, but when it illumines all around him, Allah takes away their light, and leaves them in darkness -- they cannot see
Their likeness is as the likeness of one who kindled a fire, so when it enlightened that which was around him, Allah took away their light and left them in darkness (so that) they do not see,
Their situation is as the situation in which someone kindled a fire. But when it lighted up its environs, Allah snatched away their light and left them, in darknesses, unable to see
Their example is like a person who lit a fire (in surrounding darkness), and when it brightened the environment, Allah took away their light and left them in total darkness. Now they cannot see anything
Their example is like one who lights a fire, so when it illuminates what is around him, God takes away his light and leaves him in the darkness not seeing
Their example is like the one who lights a fire, so when it illuminates what is around him, God takes away his light and leaves him in the darkness not seeing.
Their example is like the one who lights a fire, so when it illuminates what is around him, God takes away his light and leaves him in the darkness not seeing.
Their example (is) as the one who ignited a fire, so when it lit/illuminated what (is) around/surrounding him, God took/went away with their light, and left them in darknesses, they do not see/understand
Their parable is that of people who kindle a fire: but as soon as it has illumined all around them, God takes away their light and leaves them in utter darkness, wherein they cannot see
They are like people who kindle a fire: but as soon as it illumined all around them, Allah takes away their light and leaves them in senseless darkness
The likeness of them is as the likeness of one who set to kindle a fire; so, as soon as it illuminated whatever is around him, Allah went away with their light, (i.e., took away their light)and left them in darkness (es) (where) they do not behold (anything)
Their likeness is as the likeness of one who kindleth fire, and when it sheddeth its light around him Allah taketh away their light and leaveth them in darkness, where they cannot see
(Their case) is like that of one who kindles a fire and when it grows bright God takes away its light leaving him in darkness (wherein) he cannot see (anything)
Their situation is like that of a man who kindles a fire, and when it illuminates everything around him, Allah takes away their lights and leaves them in layers of darkness, so that they see nothing
Their parable is like the parable of one who kindles a fire, but when it illuminates what is around him, Allâh takes away their light and leaves them sightless in a manifold darkness.
Their example is that of those who kindled a fire (to see in the dark). But just as it lit up their surroundings, Allah took away their light _ (their eyesight) _ and left them groping in utter darkness. (Now), they just do not see
Their parable is like the parable of those who kindle a fire, but when it illuminates what is around them, Allâh takes away their light, leaving them sightless in a manifold darkness.
Their example stands similitude exact of someone who has kindled a fire togive light to a body of companions and when the surroundings glowed with light, Allah extinguished their fire and their alacrity and quenched their light and cut them off illumination and enlightenment and left them in want of physical, spiritual and intellectual sight
They are like the one who lights a fire, and when everything is bright, suddenly Allah takes away their light and leaves them in pitch darkness so they cannot see.
Their example is that of someone who kindles a fire, but when it lights up all around them, Allah takes away their light, leaving them in complete darkness—unable to see.
Their example is like someone who lights a fire, and when it lights up his surroundings, Allah takes their light away and leaves them in darkness unable to see.
They are like one who kindled a fire, but as soon as it lit up all around him God put it out and left him in darkness: they do not see.
Their example is like those who start a fire, then, as it begins to shed light around them, GOD takes away their light, leaving them in darkness, unable to see
They are like one who lights a fire, and when it shines around him, God takes away their light and leaves them in darkness, where they are unable to see;
They are like one who lights a fire, and when it shines around him, God takes away their light and leaves them in darkness, where they are unable to see;
Their example was the example of who kindled a fire; then when it illuminated all around him, Allah went away their light, and quit them in darkness, not visualizing.
The likeness of them is as the likeness of a man who kindled a fire, and when it lit all about him Allah took away their light, and left them in darkness unseeing
They are like one who sought to kindle a fire, and as it lit up all around him God took away their light and left them in darkness, unable to see anything.
Their example is that of a person who lights up a fire in darkness (without adequate fuel). As soon as brightness surrounds them, Allah (the Divine Law) takes away their light leaving them in darkness where they cannot see. (The Lasting Light is nothing but the Divine guidance)
Their parable is like the parable of one who kindled a fire, but when it had illumined all around him, Allah took away their light, and left them in utter darkness-- they do not see
Their case is like the case of a person who kindled a fire, and when it lighted up all around him, ALLAH took away their light and left them in thick darkness, they see not
Their parable is that of one who kindled a fire, and when it lit up what was around him, God took away their light, and left them in darkness, unseeing
Their similitude is that of a man who started a fire; When it shed light all around him Allah took away their light and left them in total darkness, so they could not see
Their situation is like that of a person who kindles a fire; when it illuminates all around him, God takes away their light, leaving them in utter darkness, unable to see.
Their likeness is that of a person who kindled a fire; when it illuminated all around him, God took away their light, and left them in darkness, unable to see.
Their example is that of one who kindled a fire, but when it illuminated what was around him, Allah took away their light and left them in darkness [so] they could not see
Their similitude is as the similitude of one who kindled a fire; then when it lit what was around him, God went away with their light, and left them in darkness, they do not see.
Their similitude is that of a man who kindled a fire; when it lighted all around him, God took away their light and left them in utter darkness. So they could not see
Their similitude is that of a man who kindled a fire; when it lighted all around him, Allah took away their light and left them in utter darkness. So they could not see
صُمُّۢ بُكۡمٌ عُمۡیࣱ فَهُمۡ لَا یَرۡجِعُونَ ١٨
deaf, dumb, and blind: they will never return
(They are) deaf, dumb, and blind, so they will not return (to Right Way).
Deaf, dumb, blind; wherefore they will not return
They are deaf, dumb and blind, and shall never return
Deaf (unable to perceive), dumb (unable to articulate the reality) and blind (unable to grasp the obvious truth); they cannot return to their essential reality!
Deaf, dumb, blind. They will not return.
Deaf, dumb, and blind, they will not come back
They are utterly deaf, dumb, and blind; they can no longer recover
(They are) deaf, dumb, (and) blind, so they will not return (to the right path)
deaf, dumb, blind -- so they shall not return
Deaf, dumb, blind, and they will not return.
Now they are deaf, dumb, blind and without guidance; naturally they can not find their way back to the right path
Deaf, dumb, and blind, they will not return to the path
Deaf, mute, blind, so they are not returning.
Deafness, dumbness, blindness, and they shall not return
Deaf, dumb and blind; and they are not to return
deaf and dumb and blind so that they do not return.
they are deaf, dumb, and blind, therefore will they not repent
Deaf, dumb, blind, and they shall not return
Deaf, dumb, and blind, they shall never return
Deaf, dumb, blind: therefore they shall not retrace their steps from error
Deaf, dumb, blind, so they do not revert
Unwilling to hear, unwilling to speak, unwilling to see, then, they will not return to the way.
Unhearing, unspeaking, and unseeing, they will never return.
Deaf, dumb, and blind, they will never return to the Right Way
They are deaf; they are dumb; they are blind so they will not return (to the right way)
Deaf, dumb, (and) blind, so they return not
deaf, dumb, blind, therefore they cannot return (to the light).
Being deaf, dumb and blind, they return not
They are deaf, dumb and blind. So they will not return (to the right path)
Deaf, dumb, and blind, they will not revert
Deaf, dumb, and blind, they will not return.
Deaf, dumb, and blind, they will not return.
Deaf, mute, blind , so they do not return
Deaf, dumb, blind - and they cannot turn back
Deaf, dumb, blind — and [now there is] no recourse
Deaf, dumb, blind, so they will not return
Deaf, dumb and blind; and they return not
They are deaf, blind, and dumb and cannot regain their senses
Deaf, dumb and blind, they shall not return
Deaf, dumb and blind, they refuse to quit their perversion.
They are deaf, dumb and blind. They will not return
Deaf, dumb and blind, they are not inclined to return to the truth / or quit their perversion.
Deaf and dumb, insensible to light, they are unable to retrace their steps that lead them into error
Deaf, dumb and blind, they will not return to the straight path.</i
They are ˹wilfully˺ deaf, dumb, and blind, so they will never return ˹to the Right Path˺.
Deaf, dumb and blind - so they cannot return.
Deaf, dumb, and blind, they will never return to the right path
Deaf, dumb, and blind; they fail to return.
deaf, dumb, and blind, they will not return [to the path).
deaf, dumb, and blind, they will not return [to the path).
Deaf, dumb, blind. So, they are not returning.
(They are) deaf, dumb, blind so they shall not return (to the right path)
Deaf, dumb and blind, they can never return to the right path.
Deaf, dumb and blind of Reason! They will not return to begin their journey in the right direction (until they use their faculties of perception and reasoning ((8:22), (16:76), (17:36))
Deaf, dumb (and) blind, so they will not turn back
They are deaf, dumb and blind; so they will not return
Deaf, dumb, and blind, they return not
They are deaf, dumb, and blind, so they will not return (to the right path)
Deaf, dumb, blind—they won’t return.
Deaf, dumb, blind. They will not return
Deaf, dumb and blind - so they will not return [to the right path]
Deaf, dumb, blind, so they shall not return.
Deaf, dumb, and blind, they will not return (to the path)
Deaf, dumb, and blind, they will not return (to the path)
أَوۡ كَصَیِّبࣲ مِّنَ ٱلسَّمَاۤءِ فِیهِ ظُلُمَـٰتࣱ وَرَعۡدࣱ وَبَرۡقࣱ یَجۡعَلُونَ أَصَـٰبِعَهُمۡ فِیۤ ءَاذَانِهِم مِّنَ ٱلصَّوَ ٰعِقِ حَذَرَ ٱلۡمَوۡتِۚ وَٱللَّهُ مُحِیطُۢ بِٱلۡكَـٰفِرِینَ ١٩
Or [like people who, under] a cloudburst from the sky, with its darkness, thunder, and lightning, put their fingers into their ears to keep out the thunderclaps for fear of death- God surrounds the disbelievers
Or like a rainstorm from the sky with darkness, thunder, and lightning. They press their fingers in their ears from (the sound of) thunderclaps for fear of death. But Allah surrounds the disbelievers.
like unto a rain--laden cloud from heaven, wherein are darknesses and thunder and lightening. They so put their fingers in their ears because of the thunder-claps, guarding against death, and Allah is Encompasser of the infidels
Or like rain pouring from the sky which hides within it darkness, thunder and lightning. They thrust their fingers into their ears for safety against noise and death. But God surrounds those who believe not from all sides
Or, it is as if they are in a rainstorm (of thoughts) from the sky (the domain of the intellect/intellectual activity), within which is darkness (the unknown), thunder (the clashing of rights and wrongs) and lightning (a sudden insight into the knowledge of the reality)! They block their ears to the thunder from fear of death (in fear of losing their constructed identities or ego in the face of the reality). Allah is the All-Encompassing One who also comprises (and encompasses) the existence of the deniers of the truth.
Or that of a storm-cloud in the sky, full of darkness, thunder and lightning. They put their fingers in their ears against the thunderclaps, fearful of death. Allah encompasses the kafirun.
Or that of a rainstorm from the sky, wherein is darkness, thunder, and lightning: they put their fingers in their ears due to the thunderclaps, apprehensive of death; and Allah besieges the faithless
Or like (those caught in) a rainstorm from the sky, accompanied by veils of darkness, thunderclaps and flashes of lightning. (Terrified by the thunder, and as if they might thereby evade a possible stroke of lightning), they press their fingers into their ears in fear of death. This is how God has encompassed the unbelievers from all sides
Or (the case of some of the hypocrites is) like (the case of those who are hit by) heavy downpour from the clouds wherein there are different kinds of darkness, thunder and lightning. They plug their ears with their fingers against the thunder-claps fearing death. And Allah encompasses the disbelievers (to punish them)
or as a cloudburst out of heaven in which is darkness, and thunder, and lightning -- they put their fingers in their ears against the thunderclaps, fearful of death; and God encompasses the unbelievers
Or like (those in) a rainstorm from the sky in which is darkness and thunder and lightning, they put their fingers in their ears for fear of death from lightning strikes. God surrounds (and has complete knowledge of and power over) the disbelievers.
Their case may also be compared to the case of the people caught up in a frightening thunder storm. Whenever they see/ hear a thunder, their only reaction to overcome the fear of death is to put their fingers in their ears! Indeed unbelievers are overpowered by God
Or it is like that of a rain-laden cloud from the sky. In it are zones of darkness, thunder and lightning. They press their fingers in their ears to keep out the stunning thunderclap, while in fear of death, but God encompasses those who reject faith
Or like a cloudburst from the sky in which are darkness(es) and thunder and lightning. They put their fingers into their ears against the thunderbolts, in fear of death. Yet Allah is All-Encompassing of the deniers.
Or like a storm-cloud from the sky, wherein is darkness and thunder and lightning; they put their fingers in their ears at the thunder-clap, for fear of death, for God encompasses the misbelievers
Or like a rainstorm from the sky, in which are darkness, thunder and lightning; they thrust their fingers in their ears due to the thunderclaps, fearing death; and Allah has the disbelievers encompassed
Or like a cloud storm from the sky in it there are darknesses and thunder and lightning. They put their fingers in their ears from the thunder strike for fear of the death. For Allah is All-encompassing around the disbelievers.
Or like a stormy cloud from heaven, fraught with darkness, thunder, and lightning, they put their fingers in their ears, because of the noise of the thunder, for fear of death; God encompasseth the infidels
Or like a storm-cloud from the sky, wherein is darkness and thunder and lightning; they put their fingers in their ears at the thunder-clap, for fear of death, for Allah encompasses the disbelievers
Or, like (those who, under) a cloudburst from the sky with darkness, thunder and lightning, they thrust their fingers in their ears at the sound of every thunderclap for fear of death, and Allah encompasses the unbelievers
Or like those who, when there cometh a storm-cloud out of the Heaven, big with darkness thunder and lightning, thrust their fingers into their ears because of the thunder-clap, for fear of death! God is round about the infidels
Or like a rainstorm from the sky, in it is darkness, thunder and lightening. They thrust their fingers in their ears due to the stunning thunder-clap, fearing death; and Allah has full surveillance over the rejectors
Or as a cloudburst from heaven in which there are shadows and thunder and lightning. They lay their fingertips in their ears from the thunderbolt, being fearful of death. And God is One Who Encloses the ones who are ungrateful.
Another [parable] is that of a rainstorm in the sky. Inside it are values of darkness, thunder, and lightning. They press their fingers into their ears to block out the awesome thunder. They are terrified of death, but Allah is always around the unbelievers.
Or another example is that of a dark storm-cloud in the sky charged with thunder and lightning. They press their fingers to their ears at the sound of each stunning thunderclap for fear of death: Allah is encircling the unbelievers from all sides
Or (still another parable may be cited to depict their condition): heavy rain is falling from the sky, accompanied by pitch darkness, thunder and lightning. When they hear the thunderclap, they thrust their fingers into their ears for fear of death, but Allah is encircling the disbelievers on all sides
Or like abundant rain from the cloud in which is darkness, and thunder and lightning; they put their fingers into their ears because of the thunder-peal, for fear of death. And Allah encompasses the disbelievers
Or like a rainstorm from the sky, in which is darkness and thunder and lightning. They thrust their fingers in their ears (because of) the fear of death from the thunder-claps, and Allah encompasses the infidels *. *Those who reject Divine Communications (Kafir).
Or, their situation is as in a rainstorm from the sky, that is accompanied by darknesses and thunder and lightning! They thrust their fingers in their ears to keep out the thunderbolts, fearing death. And Allah encompasses the suppressors of Truth
Or their example is like a rain pouring from the sky wherein there are layers of darkness and thunder and lightning (as well). They thrust their fingers into their ears, fearing death due to the thunder. And Allah has encompassed the disbelievers
Or like a cloud from the sky, in it is darkness and thunder and lightning. They place their fingers in their ears from the lightning strikes out of fear of death; and God is aware of the rejecters
Or like a storm cloud from the sky, in it is darkness and thunder and lightning. They place their fingers in their ears from the thunder-claps for fear of death; and God is aware of the rejecters.
Or like a storm from the sky, in it is darkness and thunder and lightning. They place their fingers in their ears from the thunderbolts for fear of death; and God is aware of the rejecters.
Or as a rain from the sky, in it (is) darknesses and thunder and lightning, they put their fingers intheir ears from the thunderous noise , fearing the death , and God (is) with the disbelievers surrounding/enveloping
Or [the parable] of a violent cloudburst in the sky, with utter darkness, thunder and lightning: they put their fingers into their ears to keep out the peals of thunder, in terror of death; but God encompasses [with His might] all who deny the truth
Or [like] a torrential storm accompanied by darkness, thunder and lightning: they put their fingers in their ears because of the thunderbolts in fear of death; but Allah encompasses [with His might] all who are kuffar
Or as a cloudburst from the heaven in which are darknesses, and thunder, and lightning. They set their fingers in their ears against stunning (thunderbolts), wary of death, and Allah is Supremely Encompassing the disbelievers
Or like a rainstorm from the sky, wherein is darkness, thunder and the flash of lightning. They thrust their fingers in their ears by reason of the thunder-claps, for fear of death, Allah encompasseth the disbelievers (in His guidance, His omniscience and His omnipotence)
Or it is like that of a rain storm with darkness, thunder, and lightning approaching. They cover their ears for fear of thunder and death. God encompasses those who deny His words
Or (it is) like a rainstorm from the sky, bringing darkness, thunder and lightning; they thrust their fingers in their ears against the thunderclaps for fear of death, - and Allah encompasses the disbelievers
Or it is like a rainstorm from the sky wherein darkness, thunder and lightning. They put their fingers in their ears against the thunderclaps in dread of death, while Allâh is encompassing (all) those who lack Faith (in Him).
Or it is like the rainstorm in the sky, which brings in its wake utter darkness, thunder and lightning! Out of the fear of death (and darkness), they stick their fingers in their ears to keep out (the sounds of) thunder. (The might of) Allah surrounds the unbelievers completely
Or it is like a rainstorm from the sky wherein darkness, thunder and lightning. They put their fingers in their ears against the thunderclaps in dread of death. And Allâh encompasses all those who are spiritually dead and blind.
Their example stands similitude exact of a people who are overshadowed with dark thunder cloud floating in the floor of the vault of heaven and sends forth thunder and lightning, terrifying and startling, and they think that by plugging their ears with their finger tips to make them impervious to sound they would avert death, but Allah besets and bounds those who deny Him on all sides
Or they are like a raincloud in a sky full of darkness, thunder and lightning. They stick their fingers in their ears for fear of death by thunderbolts. Allah has the disbelievers surrounded.
Or ˹those caught in˺ a rainstorm from the sky with darkness, thunder, and lightning. They press their fingers into their ears at the sound of every thunder-clap for fear of death. And Allah encompasses the disbelievers ˹by His might˺.
Or like a rain cloud from the sky with darkness, thunder and lightning in it; they put their fingers in their ears out of mortal fear of the lightning strike, and Allah surrounds those who reject (the truth).
Or like those who, beneath a dark storm-cloud charged with thunder and lightning, thrust their fingers into their ears at the sound of every thunder-clap for fear of death (God thus encompasses the unbelievers)
Another example: a rainstorm from the sky in which there is darkness, thunder, and lightning. They put their fingers in their ears, to evade death. GOD is fully aware of the disbelievers.
Or, they are like a cloudburst in the sky that has darkness, thunder, and lightning. They put their fingers in their ears because of the lightning bolts, afraid of death. God surrounds those who deny [the truth].
Or, they are like a cloudburst in the sky that has darkness, thunder, and lightning. They put their fingers in their ears because of the lightning bolts, afraid of death. God surrounds those who deny [the truth].
Or like a cloudburst from the sky, within it darkness, and thunder, and lightning. They are setting up their fingers into their ears from the thunderbolts cautious of death. And Allah is encompassing with the infidels.
Or (their) likeness is as a rainstorm from heaven wherein is darkness, thunder and lightning. They put their fingers in their ears against the thunderclaps, fearful of death; thus Allah encompasses the infidels
Or, when there is a storm-cloud, dark, charged with thunder and lightning, they thrust their fingers in their ears at every thunder-clap, for fear of death; but God encompasses the unbelievers.
Or ponder a rainstorm from the sky in all darkness with thunder and lightning. They plug their ears with their fingers for fear of death. (But this will not make the storm disappear since denial is never a solution to any problems). And Allah encompasses the deniers of His Laws (Rejection cannot counter the Universal Laws. ((7:183), (29:54), (79:36), (82:16))
Or like abundant rain from the cloud in which is utter darkness and thunder and lightning; they put their fingers into their ears because of the thunder peal, for fear of death, and Allah encompasses the unbelievers
Or, it is like a heavy rain from the clouds, wherein is thick darkness and thunder and lightning; they put their fingers into their ears because of the thunder claps for fear of death, and ALLAH encompasses the disbelievers
Or a cloudburst from the sky, in which there is darkness, thunder, and lightning. They put their fingers in their ears against the thunderclaps, fearing death. And God encompasses the disbelievers
Or (another similitude) is that of a stormy rain cloud from the sky: In it are zones of darkness, and thunder and lightning. They press their fingers in their ears to keep out the stunning thunder, the while they are in terror of death. But Allah is all around those who reject Faith
Or like a thunderstorm from the sky, within which are darkness, thunder, and lightning. They press their fingers into their ears against the thunderclaps, terrified of death. God surrounds the unbelievers.
Or like a cloudburst from the sky, in which is darkness, and thunder, and lightning. They press their fingers into their ears from the thunderbolts, in fear of death. But God surrounds the disbelievers
Or [it is] like a rainstorm from the sky within which is darkness, thunder and lightning. They put their fingers in their ears against the thunderclaps in dread of death. But Allah is encompassing of the disbelievers
Or like a storm-cloud from the sky, in which is darkness and thunder and lightning. They put their fingers in their ears from the thunderbolts, for fear of death, and God encompasses the disbelievers.
Or (another similitude) is that of a rain-laden cloud from the sky: In it are zones of darkness, and thunder and lightning: They press their fingers in their ears to keep out the stunning thunder-clap, the while they are in terror of death. But God is ever round the rejecters of Faith
Or (another similitude) is that of a rain-laden cloud from the sky: In it are zones of darkness, and thunder and lightning: They press their fingers in their ears to keep out the stunning thunder-clap, the while they are in terror of death. But Allah is ever round the rejecters of Faith
یَكَادُ ٱلۡبَرۡقُ یَخۡطَفُ أَبۡصَـٰرَهُمۡۖ كُلَّمَاۤ أَضَاۤءَ لَهُم مَّشَوۡا۟ فِیهِ وَإِذَاۤ أَظۡلَمَ عَلَیۡهِمۡ قَامُوا۟ۚ وَلَوۡ شَاۤءَ ٱللَّهُ لَذَهَبَ بِسَمۡعِهِمۡ وَأَبۡصَـٰرِهِمۡۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَیۡءࣲ قَدِیرࣱ ٢٠
The lightning almost snatches away their sight: whenever it crashes o
The lightning almost snatches away their sight; whenever it flashes for them, they walk in it; and when it darkens against them, they stand still. And if Allah willed, He could have taken away their hearing and their sight. Certainly, Allah has power over all things.
The lightning well-nigh snatcheth away their sight; whensoever it flasheth on them, they walk therein, and when it becometh dark unto them, they stand still. And had Allah willed He would of a surety have taken away their hearing and their sights; verily Allah is over everything potent
Verily the lightning could snatch away their eyes. When it flashes forth they walk in its flare. When darkness returns they stand still. And if the Lord wills so He could take away their hearing and sight; surely God is all-powerful
The lightning (the light of the reality) almost seizes their sight (their perception based on what they see). Every time it lights (the way) for them, they progress a few steps with the light of the reality; but when the light is gone they are left in darkness. And if Allah had willed, He would have lessened the manifestation of His Names Sami and Basir on them. Indeed, Allah is Qadir over all things.
The lightning all but takes away their sight. Whenever they have light, they walk in it but whenever darkness covers them, they halt. If Allah wished, He could take away their hearing and their sight. Allah has power over all things.
The lightning almost snatches away their sight: whenever it shines for them, they walk in it, and when the darkness falls upon them, they stand. Had Allah willed, He would have taken away their hearing and their sight. Indeed Allah has power over all things
The lightning almost snatches away their sight. Whenever it gives them light, they take a few steps in it, and when the darkness covers them, they stand still. Had God so willed, indeed He would have taken away their hearing and sight. Surely God has full power over everything
The lightning (being so intensely dazzling) may well-nigh snatch away their sight. As often as it flashes for them they walk (a few steps) in it (- its light), and when it darkens against them they come to a halt. Indeed, if Allah had so willed He would have taken away their hearing and their sight. Allah is indeed Possessor of power to do all that He will
the lightning wellnigh snatches away their sight; whensoever it gives them light, they walk in it, and when the darkness is over them, they halt; had God willed, He would have taken away their hearing and their sight. Truly, God is powerful over everything
Lightning almost takes away their sight, and whenever it lights up around them, they walk in it, and when it becomes dark around them, they stand still. If God wanted, He would have taken away their hearing and their sights. God is capable of everything.
The lightening makes them almost blind but provides them with a few second of insight so that they take a few steps forward. If God decides to deprive them even of this favor (a few second of light), he can make them completely deaf and blind as he is capable of doing anything that he wishes
The lightning nearly snatches away their sight. Every time the light flashes before them they walk in it. But when darkness covers them they stand still. And if God willed, He could take away their ability to hear and see, for God has power over all things
The lightning almost snatches their sight(s) away; whenever it illuminates for them, they walk in it. But when it darkens over them, they stand (still). And had Allah willed, He could have done away with their hearing and their sight(s). Indeed, Allah is All-Powerful over everything.
The lightning well-nigh snatches off their sight, whenever it shines for them they walk therein; but when it is dark for them they halt; and if God willed He would go off with their hearing and their sight; verily, God is mighty over all
It seems the lightning may snatch away their sight from them; whenever it flashes they walk in it, and when it darkens they stand still; if Allah willed, He could take away their hearing and their sight; indeed Allah is Able to do all things
The lightning almost snatches away their sights. Whenever He makes it bright for them, they walk in it [in the brightness] but when He turns it dark on them, they stand still. And had Allah so pleased, He would have surely taken away their hearing and their sights. Truly Allah has power over everything.
the lightning wanteth but little of taking away their sight; so often as it enlighteneth them, they walk therein, but when darkness cometh on them, they stand still; and if God so pleased, he would certainly deprive them of their hearing and their sight, for God is almighty
The lightning well-nigh snatches off their sight, whenever it shines for them they walk therein; but when it is dark for them they halt; and if Allah willed He would go off with their hearing and their sight; verily, Allah is mighty over all
The lightning almost snatches away their sight, whenever it flashes upon them they walk on, but as soon as it darkens they stand still. Indeed, if Allah willed, He could take away their sight and hearing. Allah has power over all things
The lightning almost snatcheth away their eyes! So oft as it gleameth on them they walk on in it, but when darkness closeth upon them, they stop! And if God pleased, of their ears and of their eyes would he surely deprive them: verily God is Almighty
The lightening almost snatches away their sights, whenever it flashed for them, they walked therein, and whenever it caused darkness over them, they came to a halt. And if Allah willed, He could have moved away with their hearing and their sights. Certainly Allah has full control over everything
The lightning almost snatches their sight. When it illuminated for them, they walked in the light. And when it grew dark against them, they stood still. And if God willed, He would have taken away their having the ability to hear and their sight. Truly, God is Powerful over everything.
The lightning nearly blinds them! Every time the light helps, they take a step, but when it gets dark again, they stand still. If Allah so willed, He could get rid of their senses of hearing and seeing, for Allah has power over all things.
The lightning terrifies them as if it was going to snatch away their eyesight; whenever it flashes they walk on; when it becomes dark, they stand still. And if Allah wanted He could have totally taken away their hearing and their sight; for Allah has power over everything
The lightning terrifies them as if it were going to snatch away their eyesight from them. When they see light, they move on a little further and When it becomes dark for them, they stand still. Had Allah so willed, He could have deprived them totally of their hearing and their sight. Most surely Allah has power over everything
The lightening almost takes away their sight. Whenever it shines on them they walk in it, and when it becomes dark to them they stand still. And if Allah has pleased, He would have taken away their hearing and their sight. Surely Allah is Possessor of power over all things
The lightning almost snatches away their sight, whenever it shines on them they walk therein, and when it darkens over them they stand still. And had Allah willed, He could have taken away their hearing and their sight, Allah certainly has power over everything.
The lightning almost snatches their sights away! Whenever it flashes for them, they move forward in its light, and, when darkness falls on them, they stop. And, had Allah so willed, He could indeed have taken away their hearing and their sights. Allah certainly has power over everything
It seems as if the lightning would snatch away their sight. When their (surroundings) are lit with a flash, they start walking, and when darkness covers them, they stand still. And if Allah had willed, He would have completely deprived them of hearing and sight. Surely, Allah is All-Powerful to do everything
The lightning nearly snatches away their sight, whenever it lights the path they walk in it, and when it becomes dark for them they stand. Had God willed, He would have taken away their hearing and their sight; God is capable of all things
The lightning nearly snatches their sight, whenever it lights the path they walk in it, and when it becomes dark for them they stand. Had God willed, He would have taken their hearing and their sight; God is capable of all things.
The lightning nearly snatches their sight, whenever it lights the path they walk in it, and when it becomes dark for them they stand. Had God willed, He would have taken their hearing and their sight; God is capable of all things.
The lightning almost snatches their eye sights , whenever (it) lit for them they walked in it, and if (it) darkened on them they stood and if God willed/wanted, He would have gone/taken away with their hearing/sense of hearing , and their sights/understanding , that God (is) on every thing capable/powerful
The lightning well-nigh takes away their sight; whenever it gives them light, they advance therein, and whenever darkness falls around them, they stand still. And if God so willed, He could indeed take away their hearing and their sight: for, verily, God has the power to will anything
The lightning well-nigh takes away their sight; whenever it gives them light they walk therein, and whenever the light is out, they stand still. And if Allah so willed, He could take away their hearing and their sight: for, truly, Allah has power over all thing
The lightning almost snatches their beholdings (Literally: eyesights); whenever it illuminates for them they walk in it, and when it darkens over them, they keep stationed; and if Allah had so decided, He would indeed have gone away with (i.e., taken away) their hearing and their beholdings. (Literally: eyesights) Surely Allah is Ever Determiner over everything
The lightning almost snatcheth away their sight from them. As often as it flasheth forth for them they walk therein, and when it darkeneth against them they stand still. If Allah willed, He could destroy their hearing and their sight. Lo! Allah is able to do all things
The lightning almost takes away their vision. When the lightning brightens their surroundings, they walk and when it is dark, they stand still. Had God wanted, He could have taken away their hearing and their vision. God has power over all things
and lightning (all but) snatches away their eyesight; every time a flash gives them light, they walk by it; and when darkness falls upon them, they stand still. And if Allah willed, He would certainly take away their hearing and their eyes: surely Allah is powerful to do anything
The lightning almost snatches away their sight. Whenever it shines for them, they walk therein. But when darkness falls upon them, they stand still. Had Allâh willed, He could definitely have taken away their hearing and sight. Indeed, Allâh is capable of doing whatever He wills.
Lightning almost snatches their sight away. During the flashes of lightning they walk, and they stand still when it is dark. Allah could have taken away their hearing and their sight, had He so willed. Indeed, Allah is capable of doing everything
The lightning almost snatches away their sight. And whenever it shines for them, they walk therein. But when darkness falls upon them, they stand still. And had Allâh willed, He would surely have taken away their hearing and sight. Most surely, Allâh is Most Capable of doing whatsoever He desires.
Lightning very nearly snatches their sense of sight; as often as it emits for them gleams they proceed under its light and when it darkens, their eyes shrivel into darkness in their heads and they stand dead; and had Allah willed He would have deprived them of their sense of hearing and that of sight, faculties divine; He is indeed Qadirun (Omnipotent) to effect all things
The lightning nearly blinds them; whenever it lights up they walk aboutin it, and when it falls dark they stand still. If Allah wanted, He could take their hearing and sight. Allah controls all things
It is as if the lightning were about to snatch away their sight. Whenever lightning strikes, they walk in its light, but when darkness covers them, they stand still. Had Allah willed, He could have taken away their hearing and sight. Surely Allah is Most Capable of everything.
The lightning almost takes away their eyesight; whenever it lights up for them, they walk with it, and when it becomes dark for them, they stop. If Allah wished, He would have taken away their hearing and their eyesight. Allah has the power to do anything.
The lightning almost snatches away their sight: whenever it flashes upon them they walk on, but as soon as it darkens they stand still. Indeed, if God pleased, He could take away their hearing and their sight: God has power over all things.
The lightning almost snatches away their eyesight. When it lights for them, they move forward, and when it turns dark, they stand still. If GOD wills, He can take away their hearing and their eyesight. GOD is Omnipotent.
The lightning almost blinds them. Whenever it shines, they walk by its light. When it is dark, they stand still. If God had willed, he would have taken away their hearing and their sight. God has power over all things.
The lightning almost blinds them. Whenever lightning strikes, they walk in its light, but when darkness covers them, they stand still. If God had willed, he would have taken away their hearing and their sight. God has power over all things.
The lightning almost snatches their vision. Whenever it illuminates, for them they walk in it; and if it darkens over them, they stand. And if Allah willed, He could have taken away their hearing and their vision, surely Allah is over everything competent.
The lightning well-nigh snatches away their sight, whensoever it gives them light, they walk therein, and when it darkens over them they stand still. Had Allah willed, He would have taken away their hearing and their ight. Truly, Allah is All-powerful over all things
The lightning all but snatches away their sight; whenever it flashes over them they walk on, but when darkness overtakes them they stand still. Should God will it, He would take away their hearing and their sight, for God has power over all things.
(People who reject the Divine Revelation and rely solely on their intellect, do not realize that Revelation is to the intellect what sunlight is to the human eye. It takes them out of darkness into Light (2:257)). They walk a few steps, as if in flashes of lightning, in a stop and go fashion. And when darkness prevails, they stand still. It is the Law of Allah that those who defy Reason eventually have the proper use of their perceptual senses, hearing and vision, taken away. Behold, Allah is the All-Powerful Designer of His Laws and He has Supreme Control over all things. ((2:201), (7:183), (11:15), (17:18-21), (29:54), (30:24), (42:20), (79:36), (82:16))
The lightning almost takes away their sight; whenever it shines on them they walk in it, and when it becomes dark to them they stand still; and if Allah had pleased He would certainly have taken away their hearing and their sight; surely Allah has power over all things
The lightning might well nigh snatch away their sight; whenever it shines upon them, they walk therein; and when it becomes dark to them, they stand still. And if ALLAH had so willed HE could take away their hearing and their sight; surely ALLAH has the power to do all that HE wills
The lightning all but snatches away their sight. Whenever it shines for them, they walk therein, and when darkness comes over them, they halt. Had God willed, He would have taken away their hearing and their sight. Truly God is Powerful over all things
The lightning almost snatches away their sight, every time the light (helps) them, they walk in there, and when the darkness covers them, they stand still. And if Allah willed, He could take away their hearing and their sight; Because Allah has power (Khadir) over all things
The lightning almost takes away their sight. Whenever it illuminates for them, they walk in it; but when darkness covers them, they stand still. If God wills, He could take away their hearing and sight. God is capable of everything.
The lightning almost snatches their sight away. Whenever it illuminates for them, they walk in it; but when it grows dark over them, they stand still. Had God willed, He could have taken away their hearing and their sight. God is capable of everything
The lightning almost snatches away their sight. Every time it lights [the way] for them, they walk therein; but when darkness comes over them, they stand [still]. And if Allah had willed, He could have taken away their hearing and their sight. Indeed, Allah is over all things competent
The lightning almost snatches away their sight, whenever it lights for them, they walk in it, and when it darkens on them, they stand. And if God had willed, He would certainly have gone away with their hearing and their sight. Indeed, God is powerful over everything.
The lightning all but snatches away their sight; every time the light (Helps) them, they walk therein, and when the darkness grows on them, they stand still. And if God willed, He could take away their faculty of hearing and seeing; for God hat h power over all things
The lightning all but snatches away their sight; every time the light (Helps) them, they walk therein, and when the darkness grows on them, they stand still. And if Allah willed, He could take away their faculty of hearing and seeing; for Allah hath power over all things
3
Divine Unity
یَـٰۤأَیُّهَا ٱلنَّاسُ ٱعۡبُدُوا۟ رَبَّكُمُ ٱلَّذِی خَلَقَكُمۡ وَٱلَّذِینَ مِن قَبۡلِكُمۡ لَعَلَّكُمۡ تَتَّقُونَ ٢١
People, worship your Lord, who created you and those before you, so that you may be mindful [of Him]
O mankind! Worship your Lord, Who created you and those who were before you so that you may become pious.
O Mankind worship your Lord who hath created you and those before you, haply ye may become God-fearing
So, O you people, adore your Lord who created you, as He did those before you, that you could take heed for yourselves and fear Hi
O mankind, consciously serve (become conscious of your servitude to) your Rabb (the Names comprising your essence), the creator of you and those before you, so that you may be of the protected ones.
Mankind! worship your Lord, who created you and those before you, so that hopefully you will have taqwa.
O mankind! Worship your Lord, who created you and those who were before you, so that you may be Godwary
Now O humankind! Worship your Lord Who has created you as well as those before you (and brought you up in your human nature and identity), so that you may attain reverent piety toward Him and His protection (against any kind of straying and its consequent punishment in this world and the Hereafter)
O mankind! worship your Lord Who has created you as well as those before you, that you might be secure against (all sorts of) calamities
O you men, serve your Lord Who created you, and those that were before you; haply so you will be godfearing
People, only serve your Lord who created you and those before you so that you may be cautious (of Him),
O mankind, worship no one but your Lord. The one who created you and people who lived before you; so that you may become righteous and get salvation
O you people, adore your Guardian Lord, Who created you and those who came before you, that you may become righteous
O mankind, worship your Lord Who created you and those before you, that you may become mindful (of Him):
O ye folk! serve your Lord who created you and those before you; haply ye may fear
O mankind! Worship your Lord, Who has created you and those before you, in the hope of attaining piety
O you the mankind! Worship your Lord who created you and those before you so that perhaps you may guard your own souls.
O men of Mecca serve your Lord who hath created you, and those who have been before you peradventure ye will fear Him
O you folk! Serve (adore) your Lord (Guardian) who created you and those before you; per chance (or possibly) you may fear evil (learn righteousness)
O people, worship your Lord who has created you and those who have gone before you, so that you will be cautious
O men of Mecca adore your Lord, who hath created you and those who were before you: haply ye will fear Hi
O mankind! Obey your Nourisher-Sustainer Who brought into being you and those before you so that you become Al-Muttaqun (the pious and the righteous ones) —
O humanity! Worship your Lord Who created you and those who were before you so that perhaps you will be Godfearing.
O Humanity, adore your Lord who created you and those who came before you, so you may be righteous.
O mankind! Worship your Lord Who created you and created those who came before you; by doing this you may expect to guard yourself against evil
O Mankind, submit to your Lord Who created you and those who were before you; in this way only you may expect to save yourselves
O men, serve your Lord Who created you and those before you, so that you may guard against evil
O mankind ! serve your Fosterer Who created you and those before you, so that you may save yourselves (from the punishment),
O mankind! Worship your Lord - Who created you and those before you, so that you may become God fearing
O people! Worship your Lord, Who created you and (also) those who were before you, so that you become Godwary
O people, serve your Lord who has created you and those before you that you may be righteous
O people, serve your Lord who has created you and those before you that you may be righteous.
O people, serve your Lord who has created you and those before you that you may be righteous.
You, you the people worship your Lord who created you, and those from before you, maybe/perhaps you fear and obey (God)
O MANKIND! Worship your Sustainer, who has created you and those who lived before you, so that you might remain conscious of Hi
O People! Conform to your Sustainer, Who has created you and those [who lived] before you, so that you may protect [yourselves from His displeasure]
O you mankind, worship your Lord Who created you and the ones (that were) even before you, that possibly you would be pious
O mankind! worship your Lord, Who hath created you and those before you, so that ye may ward off (evil)
People, worship your Lord who created you and those who lived before you, so that you may become pious
O people, worship your Lord who created you and those before you, so that you may become God-fearing
O’ mankind! Worship (& venerate) your Lord Who created you, and those who were before you, so that you may act piously towards your Lord.
Oh mankind! Worship your Lord Who created you, and those before you. Perhaps you will attain piety
O’ mankind! worship your Lord Who created you and those who were before you so that you may act piously towards Him,
O you people worship Allah, your Creator, and adore Him with appropriate acts and rites; it is He Who brought you into being and caused you and caused all those who preceded you to exist. This may help you lift to Him your inward sight and entertain the profound reverence dutiful to Him
People, worship your Lord Who created you and those before you, so that you may guard yourselves against evil.
O humanity! Worship your Lord, Who created you and those before you, so that you may become mindful ˹of Him˺.
Oh people, serve your Lord who created you and those before you, so that you beware of Him.
You people! Worship your Lord, who has created you and those who have gone before you, so that you may guard yourselves against evil
O people, worship only your Lord - the One who created you and those before you - that you may be saved.
People, worship your Lord who created you and those before you, that you may be mindful of God.
People worship your Lord, who created you and those before you, that you may become mindful of God.
O people! Worship your Lord the one who created you and those before you, perhaps you may be showing piety.
O'mankind! worship your Lord Who created you, and those before you, so that you may guard yourselves (against evil)
Mankind, worship your Lord who has created you and those who lived before you, so that you may become God-fearing.
O Mankind! Serve your Lord Who has created you and those before you so that you may journey through life in blissful honor and security. (7:172)
O men! serve your Lord Who created you and those before you so that you may guard (against evil)
O ye men ! worship your Lord WHO created you and those before you, that you may guard against evil
O mankind! Worship your Lord, Who created you, and those who were before you, that haply you may be reverent
O you people! Worship (and pray to) your Guardian—Lord, Who created you, and those who came before you, that you might have the chance to learn righteousness
O people, worship your Lord, who created you and those before you, so that you may become righteous.
O people! Worship your Lord who created you and those before you, that you may attain piety
O mankind, worship your Lord, who created you and those before you, that you may become righteous
O mankind! Serve your Lord who created you and those before you, perhaps you may fear.
O ye people! Adore your Guardian-Lord, who created you and those who came before you, that ye may have the chance to learn righteousness
O ye people! Adore your Guardian-Lord, who created you and those who came before you, that ye may have the chance to learn righteousness
ٱلَّذِی جَعَلَ لَكُمُ ٱلۡأَرۡضَ فِرَ ٰشࣰا وَٱلسَّمَاۤءَ بِنَاۤءࣰ وَأَنزَلَ مِنَ ٱلسَّمَاۤءِ مَاۤءࣰ فَأَخۡرَجَ بِهِۦ مِنَ ٱلثَّمَرَ ٰتِ رِزۡقࣰا لَّكُمۡۖ فَلَا تَجۡعَلُوا۟ لِلَّهِ أَندَادࣰا وَأَنتُمۡ تَعۡلَمُونَ ٢٢
who spread out the earth for you and built the sky; who sent water down from it and with that water produced things for your sustenance. Do not, knowing this, set up rivals to God
It is He Who has made for you the earth a resting place, the sky as a canopy, sends down rain from the sky, and brings out with it fruits as a provision for you. So don’t set up rivals to Allah (in worship) while you know
Who hath made the earth for you a carpet and the heaven a structure, and sent down from heaven water, and brought forth therewith fruits as a Provision for you; wherefore set not up compeers unto Allah while ye know
Who made the earth a bed for you, the sky a canopy, and sends forth rain from the skies that fruits may grow -- your food and sustenance. So, do not make another the equal of God knowingly
He made the earth (body) a bed (vehicle), the sky (consciousness – brain) a place of living and revealed (disclosed) from the sky (from the depths of consciousness) rain (knowledge) and provided thereby sustenance of life (both mental and bodily). So do not fall into duality (shirq) by assuming the existence of an external deity-god!
It is He who made the earth a couch for you, and the sky a dome. He sends down water from the sky and by it brings forth fruits for your provision. Do not, then, knowingly make others equal to Allah.
He who made the earth a place of repose for you, and the sky a canopy, and He sends down water from the sky, and with it He brings forth crops for your sustenance. So do not set up equals to Allah, while you know
And Who has made the earth a bed (comfortable, couch-like floor) for you, and the sky a canopy. He sends down from the sky water, with which He brings forth fruits for your provision. So do not set up rivals to God (as deities, lords and objects of worship) when you know (that there can be no deities, lords, creators and providers at all to worship save God)
(It is He) Who made for you the earth a resting place, and the heaven an edifice for protection, and caused water to pour down from the clouds. Then He brought forth therewith a great variety of fruit for your sustenance. Therefore do not set up compeers to Allah, while you are people of knowledge
who assigned to you the earth for a couch, and heaven for an edifice, and sent down out of heaven water, wherewith He brought forth fruits for your provision; so set not up compeers to God wittingly
the One Who made the earth a bed and sky a structure for you, and He sent down water (rain) from sky to bring out (all sorts of) produce as food for you. So do not set up any equals for God, while you know this.
Lord is the one who has made the earth habitable for you. He has created the sky as a canopy [a thin ozone layer covering the earth’s atmosphere like a canopy, without which we all die almost immediately]. He sends down from the sky water which causes the vegetations to grow [and create a food chain] as your provision. Do not then set up idols [in different forms and shapes] to rival God while you know that he is the only creator
Who has made the earth your couch, and the skies your canopy, and sent down rain from the skies, and grew with it fruits for your sustenance. So do not set up rivals with God when you know the truth
the One Who has made the land a habitat for you and the sky a structure, and has sent water down from the sky and has brought out products thereby as provision for you. So do not assign rivals to Allah while you know.
who made the earth for you a bed and the heaven a dome; and sent down from heaven water, and brought forth therewith fruits as a sustenance for you; so make no peers for God, the while ye know
The One Who has appointed the earth a base for you, and the sky a canopy - and caused water to pour down from the sky, thereby producing fruits as food for you; and do not knowingly set up rivals to Allah
Who has made the earth for you a carpet and the sky a roof and He sent down from the sky a water so that by it He brought forth the fruits as a provision for you. Therefore, do not make equals to Allah while you know.
who hath spread the earth as a bed for you, and the heaven as a covering, and hath caused water to descend from heaven, and thereby produced fruits for your sustenance. Set not up therefore any equals unto God, against your own knowledge
Who made the earth for you a bed and the heaven a canopy; and sent down from heaven water, and brought forth therewith fruits for your sustenance; so make no peers (rivals) for Allah, when you know better
Who has made the earth a bed for you and the sky a dome, and has sent down water from the sky to bring forth fruits for your provision. Do not knowingly set up rivals to Allah
Who hath made the earth a bed for you, and the heaven a covering, and hath caused water to come down from heaven, and by it hath brought forth fruits for your sustenance! Do not then wittingly give peers to God
Who has made for you the earth as a bed, and the sky as a roof, and sent down water from towards the sky and brought therewith fruits as food for you. Then, do not set up rivals unto Allah while you know
It is He Who assigned the earth for you as a place of restfulness and the heaven as a canopy. And He caused water to descend from heaven and from it drove out fruit of trees as provision for you. Then, assign not rivals to God while you, you know.
He has made the earth your resting place and the sky your canopy. He sent down rain from the sky and used it to make fruits as your food. Do not establish rivals against Allah now that you know better.
It is He Who has made the earth a floor for you and the sky a canopy; and it is He Who sends down rain from the sky for the growth of fruits for your sustenance. Therefore, do not knowingly set up rivals to Allah
It is He Who has made the earth a bed for you and the sky a canopy; and it is He Who sends down rain from above for the growth of every kind of food products for your sustenance. So, when you know this, you should not set up equals to rank with Allah
Who made the earth a resting-place for you and the heaven a structure, and sends down rain from the clouds then brings forth with it fruits for your sustenance; so do not set up rivals to Allah while you know
Who made the earth a spreading for you, and the sky, a structure (above you); and sent down water from the sky so as to bring out fruits through it as sustenance for you; so do not set up equals for Allah while you know.
The Lord Who made the earth a habitable placefor you, and the sky, a generator of means to provide sustenance ! And He sent down water from the sky. Then He brought out therewith — from the produce — sustenance for you. Do not then knowingly instal false rivals to Allah
(He is the One) Who spread out the earth for you as a floor, and erected the sky as a mansion, and showered water from the sky and brought forth with that (a variety of) fruits for your nourishment. So, do not set up equals with Allah whilst you know (the truth of the matter)
The One who made the land a habitat, and the sky a structure, and He sent down from the sky water with which He brought out fruit as a gift to you. So do not make any equals with God while you now know
The One who has made the earth a resting place, and the sky a shelter, and He sent down from the sky water with which He brought out fruits as a gift to you. So do not set up any equals with God while you know.
The One who has made the earth a resting place, and the sky a shelter, and He sent down from the sky water with which He brought out fruits as a gift to you. So do not set up any equals with God while you know.
Who made/created for you the earth/Planet Earth a spread , and the sky/space a structure and descended from the sky water, so He brought out with it from the fruits a provision for you, so do not make/create to God equals (idols) and you are knowing
who has made the earth a resting-place for you and the sky a canopy, and has sent down water from the sky and thereby brought forth fruits for your sustenance: do not, then, claim that there is any power that could rival God, when you know [that He is One]
Who has made the earth a resting-place for you and the sky a canopy, and has sent down water from the sky and thereby sprouted fruits for your sustenance: do not, then, claim that there is any power that could match Allah, while you know [the truth]
Who has made the earth for you (as) a bedding, and the heaven an edifice, (Literally: a building) and has sent down out of the heaven water so He has brought out with it (all kinds of) products as provision for you. So do not set up compeers to Allah and you know (He has no compeers)
Who hath appointed the earth a resting-place for you, and the sky a canopy; and causeth water to pour down from the sky, thereby producing fruits as food for you. And do not set up rivals to Allah when ye know (better)
Worship God who has rendered the earth as a floor for you and the sky as a dome for you and has sent water down from the sky to produce fruits for your sustenance. Do not knowingly set up anything as an equal to God
He is the One who made the earth a bed for you, and the sky a roof, and sent down water from the sky, then brought forth with it fruits, as a provision for you. So, do not set up parallels to Allah when you know
He who made the earth a place of repose for you and the sky a canopy. He sends down water from the sky and brings forth thereby fruits as provision for you. Thus, attribute not equals to Allâh while you know.
It is He Who stretched the earth for you like a carpet, and the sky (over you) like a canopy. From the sky, He sent down water, and with it He brought forth fruits for your sustenance. Therefore, do not rank others as rivals of Allah. You do know (the truth)
Who made the earth a place of repose for you and the sky a canopy. He sends down water from the sky and brings forth thereby fruit as provision for you. Now, therefore, do not set up rivals to Allâh after having received the Full Knowledge of the Truth.
It is He Who set for you the earth at creation in the order of a settled habitation where you establish your abode* and made the heaven with its regions, spheres, celestial bodies and realms of space a construction of imposing magnitude and He sent down from the floor of the vault of heaven rain water and with it He caused the various products to spring from the soil**, products fit to be used as food for human sustenance. Therefore, employ your faculty of reason in forming conclusions and reason high of Providence and do not equal with Him deities haunting your imagination when the instinctive perception of the truth is natural to you
Who spread out the Earth for you and made the sky a roof, and sent down rain by which He produces fruits to provide for you. So, do not knowingly make any rivals equal with Allah.
˹He is the One˺ Who has made the earth a place of settlement for you and the sky a canopy; and sends down rain from the sky, causing fruits to grow as a provision for you. So do not knowingly set up equals to Allah ˹in worship˺.
He who made the earth spread out for you, and the sky a cover, and sent water down from the sky, with which He makes fruit grow as provision for you. So do not knowingly set up partners for Allah.
who has made the earth a bed for you and the sky a dome, and has sent down water from the sky to bring forth fruits for your sustenance. Do not knowingly set up other deities beside God
The One who made the earth habitable for you, and the sky a structure. He sends down from the sky water, to produce all kinds of fruits for your sustenance. You shall not set up idols to rival GOD, now that you know.
He, who spread out the earth for you and built the sky. He sent rain from the sky, and through it, brought forth fruits as provision for you. So do not knowingly set up rivals for God.
He, who spread out the earth for you and built the sky. He sent rain from the sky, and through it, brought forth fruits as provision for you . So do not knowingly set up rivals for God.
The one who set up the earth as furnishing for you, and the sky as a building, and sends down water from the sky, and brings out by it, from the fruitage, livelihood for you. So, do not set up rivals for Allah and you are knowing.
Who has spread out the earth as a resting place for you,and has made heaven as a canopy, and has sent down water from heaven, wherewith He brings forth fruits for your sustenance so do not set up rivals with Allah while you know
He made the earth a couch for you, and the heavens a ceiling. He sent down water from the sky to bring forth fruits for your sustenance. Do not, then, knowingly set up equals to God.
He who has made the earth habitable for you and the sky over it like a canopy. And brought down rain from therein so that fruits of His Bounty may spring forth for you as abundant provision. When you understand this simple fact, (insult not your intelligence and) equate not others with Allah
Who made the earth a resting place for you and the heaven a canopy and (Who) sends down rain from the cloud, then brings forth with it subsistence for you of the fruits; therefore do not set up rivals to Allah while you know
WHO made the earth a bed for you, and the heaven a roof, and caused water to come down from the clouds and therewith brought forth fruits for your sustenance; so do not set up equals to ALLAH, while you know
He Who made for you the earth a place of repose and the sky a canopy, and sent water from the sky by which He brought forth fruits for your provision. So do not set up equals unto God, knowingly
Who has made the earth a place of rest for you, and the sky your canopy; And sent down rain from the sky; And brought forth from there fruits for your sustenance; Then do not set up rivals to Allah when you know (the truth)
He who made the earth habitable for you, and the sky a structure, and sent down rain from the sky, thereby producing fruits for your sustenance. Don’t set up rivals to God while you know.
He who made the earth a habitat for you, and the sky a structure, and sends water down from the sky, and brings out fruits thereby, as a sustenance for you. Therefore, do not assign rivals to God while you know
[He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him]
The one who made the earth for you a bed and the heaven a building, and sent down water from the heaven, and brought forth with it the fruits, provision for you. So make no peers for God while you, you know.
Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith Fruits for your sustenance; then set not up rivals unto God when ye know (the truth)
Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith Fruits for your sustenance; then set not up rivals unto Allah when ye know (the truth)
وَإِن كُنتُمۡ فِی رَیۡبࣲ مِّمَّا نَزَّلۡنَا عَلَىٰ عَبۡدِنَا فَأۡتُوا۟ بِسُورَةࣲ مِّن مِّثۡلِهِۦ وَٱدۡعُوا۟ شُهَدَاۤءَكُم مِّن دُونِ ٱللَّهِ إِن كُنتُمۡ صَـٰدِقِینَ ٢٣
If you have doubts about the revelation We have sent down to Our servant, then produce a single sura like it- enlist whatever supporters you have other than God- if you truly [think you can]
And if you are in doubt about what We have sent down (the Qur’an) to Our servant (Muhammad), then produce a chapter like this, and call your witnesses besides Allah, if you are truthful.
And if ye be in doubt concerning that which We have revealed unto Our bondsman, then bring a chapter like thereunto, and call your witnesses as against Allah, if ye say sooth
If you are in doubt of what We have revealed to Our votary, then bring a Surah like this, and call any witness, apart from God, you like, if you are truthful
And if you are in doubt about what We disclosed to Our Servant (that which was revealed to his consciousness from his essential reality – the Dimension of Names) then produce a surah the like thereof! If you are truthful (true to your word) call upon your witnesses other than (the Uluhiyya denoted by the name) Allah.
If you have doubts about what We have sent down to Our slave, produce another sura equal to it, and call your witnesses, besides Allah, if you are telling the truth.
And if you are in doubt concerning what We have sent down to Our servant, then bring a surah like it, and invoke your helpers besides Allah, should you be truthful
If you are in doubt about the Divine authorship of what We have been sending down on Our servant (Muhammad) (and claim that it is the work of a human being like Muhammad who is illiterate), then produce just a surah like it and call for help to all your supporters, all those (to whom you apply for help apart from God), if you are truthful in your doubt and claim
And if you have any doubt as to (the truthfulness of the Qur'an) which We have revealed to Our servant from time to time, produce a single Surah (- Qur'anic chapter) like any of (the chapters of) this, summoning (to your assistance) all your helpers (that you have) beside Allah, if you are truthful (in your doubts)
And if you are in doubt concerning that We have sent down on Our servant, then bring a sura like it, and call your witnesses, apart from God, if you are truthful
And if you have any doubt about what We have sent down (Quran) to Our servant, then bring a chapter like it, and invite your witnesses besides God if you are truthful.
And if you have any (sincere) doubt about the source of this book that I (God) have revealed to My servant (Mohammad), I challenge you to get together with whoever you wish and do your best to compose a chapter like one of the chapters of Qur’a
And if you are in doubt as to what We have revealed from time to time to Our servant, then produce a Surah like it, and call your witnesses or helpers, besides God, if your doubts are true
And if youpl are in doubt about what We have bestowed upon Our servant from on high, then bring a single surah of its like, and call your witnesses apart from Allah if you are truthful.
And if ye are in doubt of what we have revealed unto our servant, then bring a chapter like it, and call your witnesses other than God if ye tell truth
And if you are in any doubt concerning what We have sent down upon Our distinguished bondman (Prophet Mohammed - peace and blessings be upon him), bring forth a single surah (chapter) equal to it; and call upon all your supporters, other than Allah, if you are truthful
And if you are in doubt about that which We have sent down on Our servant [Muhammad] then bring forth a surah [chapter] like unto it and call your witnesses besides Allah if you are indeed truthful.
If ye be in doubt concerning that revelation which We have sent down unto our servant, produce a chapter like unto it, and call upon your witnesses, besides God, if ye say truth
And if you are in doubt of what we have revealed unto Our servant, then bring a chapter like it, and call your witnesses other than Allah if you tell truth
If you are in doubt of what We have sent down to Our worshiper (Prophet Muhammad), produce a chapter comparable to it. Call upon your helpers, other than Allah, to assist you, if you are true
And if ye be in doubt as to that which we have sent down to our servant, then produce a Sura like it, and summon your witnesses, beside God, if ye are men of truth
And if you people are in doubt about what We have delivered to Our Abd (human subject), then come forward with one Surah having similarity to this; and call upon your witnesses other than Allah, if you are those who speak the truth
And if you had been in doubt about what We sent down to Our servant, then approach with a Chapter of the Quran —the like of it— and call to your witnesses other than God if you had been ones who are sincere.
If you have doubts about what We revealed to Our servant [Prophet Muhammed], produce aChapter like it. Call your witnesses besides Allah if you are on the level.
If you are in doubt as to whether the revelations which We have sent to Our servant (Muhammad) are from Us or not, then produce one Surah like this; and call your witnesses (gods that you call upon) besides Allah to assist you, if you are right in your claim
And if you be in doubt whether the Book We have sent down to Our Servant is from Us or not, then produce, at least, one Surah like this. You may call all your associates to assist you and avail yourselves of the help of any one other than Allah. If you are genuine in your doubt, do this
And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your helpers besides Allah if you are truthful
And if you are in doubt concerning (the Quran) which We have sent down to Our servant, then bring a chapter like it and call your witnesses besides Allah, if you are truthful.
And if you are in doubt concerning what We have sent down unto Our Devotee, then come up with a Chapter like one thereof and call your witnesses — other than Allah — for your aid, if you are truthful
And if you are in doubt about this (Book) which We have revealed to Our (exalted) servant, then produce only one chapter like this. And (for this task) you may call upon (all) your helpers apart from Allah if you are true (in your doubt and denial)
And if you are in doubt as to what We have sent down to Our servant, then bring a chapter like this, and call upon your witnesses other than God if you are truthful
And if you are in doubt as to what We have sent down to Our servant, then bring a chapter like this, and call upon your witnesses other than God if you are truthful.
And if you are in doubt as to what We have sent down to Our servant, then bring a chapter like this, and call upon your witnesses other than God if you are truthful.
And if you were in doubt/suspicion from what We descended on Our worshipper/slave , so come/bring with a chapter from its similar/equal/alike to it, and call your witnesses/testifiers from other than God, if you were truthful
And if you doubt any part of what We have, bestowed from on high, step by step, upon Our servant [Muhammad], then produce a surah of similar merit, and call upon any other than God to bear witness for you -if what you say is true
And if you doubt any part of what We have bestowed from on high, step by step, upon Our subject [Muhammad], then produce a surah of similar merit, and summon witnesses besides Allah — if what you say is true
And in case you are suspicious (Literally: in suspicion) about what We have been sending down upon Our bondman, (i.e., the prophet. A bondman or slave is the highest title conferred by Allah upon his chosen men) then come up with a s?rah of like (manner), and invoke your witnesses, apart from Allah, in case you are sincere
And if ye are in doubt concerning that which We reveal unto Our slave (Muhammad), then produce a surah of the like thereof, and call your witness beside Allah if ye are truthful
Should you have any doubt about what We have revealed to Our servant, present one chapter comparable to it and call all your supporters, besides God, if your claim is true
If you are in doubt about what We have revealed to Our servant, then bring a Surah similar to this, and do call your supporters other than Allah, if you are true
If it happens that you are in doubt about what We have sent down upon Our Servant, (Muhammad), then bring just one ‘Sūrat’ (i.e. chapter from the ‘Qur’ān’) like it, and call upon your witnesses, other than Allâh, if you are (really) truthful.
If you have any doubt about what We have revealed to Our servant (Muhammad, SAW) then present just a single chapter (Sura) like it. Call your witnesses, besides Allah, if you are truthful
And if it happens that you harbour doubts about what We have revealed (of the knowledge of the Truth) to Our Servant, then produce just one Sūrat like it, and call upon your witnesses, other than Allâh, if you were truthful.
And if this state of affairs is giving you occasion to uncertainty and you are in doubt about the truth and authenticity of the Quran We have been revealing in sequence to Our servant the Messenger Muhammad then produce a Surah the like thereof and call on all those besides Allah who can bear witness to its inimitable nature if you are declaring the truth
If you have doubts about what We have revealed to Our servant, then produce a surat like it and call all your witnesses and supporters besides Allah; that isif you are truthful
And if you are in doubt about what We have revealed to Our servant, then produce a sûrah like it and call your helpers other than Allah, if what you say is true.
And if you have doubts about what We have revealed to Our servant (Muhammad), produce a similar Surah with the help of anyone you like besides Allah, if you are truthful.
And if you doubt what We have revealed to Our servant, produce one sūrah comparable to it. Call upon your idols to assist you, if what you say be true
If you have any doubt regarding what we revealed to our servant, then produce one sura like these, and call upon your own witnesses against GOD, if you are truthful
And if you are in doubt concerning our revelation to our servant, bring a chapter like it, and call your witnesses other than God, if you are telling the truth.
And if you are in doubt concerning our revelation to our servant, bring a chapter like it, and call your witnesses other than God if you are telling the truth.
And if you are in doubt about what we have sent down upon our slave, so, bring a surah from its example, and call your witnesses without Allah, if you are truthful ones.
And if you are in doubt of what We have sent down to Our (faithful) Servant (Muhammad) , then bring forth one Sura the like thereof, and call your witnesses other than Allah, if you are truthful
If you are in doubt as to what We have revealed to Our servant, then produce one sūrah comparable to it and call upon all your witnesses, other than God, if what you say is true.
(For the real skeptic We have another reason-friendly offer.) If you are still in doubt concerning that which We have revealed unto Our servant (Muhammad), call and set up (a committee, commission, organization, association of the highest order) all your helpers besides Allah, and then produce just one Surah like this, if you are men of Truth. (Bring one Surah that would even come close to it in magnificence, eloquence, grandeur and wisdom ((10:38), (11:13))
And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your witnesses besides Allah if you are truthful
And if you are in doubt as to what WE have sent down to OUR servant, then produce a chapter like it, and call upon your helpers besides ALLAH, if you are truthful
If you are in doubt concerning what We have sent down unto Our servant, then bring a surah like it, and call your witnesses apart from God if you are truthful
And if you are in doubt about what We have revealed (from time to time) to Our servant (the Prophet), then produce a Sura like the one here (in the Quran); And call your witness (or helpers if there are any) besides Allah, if you are truthful
If you doubt what We revealed to Our servant, produce a chapter like it, and call upon your witnesses, other than God, if you are indeed truthful.
And if you are in doubt about what We have revealed to Our servant, then produce a chapter like these, and call your witnesses apart from God, if you are truthful
And if you are in doubt about what We have sent down upon Our Servant [Muhammad], then produce a surah the like thereof and call upon your witnesses other than Allah , if you should be truthful
And if you are in doubt of what We have revealed to Our servant, then bring a chapter like it, and call your witnesses besides God if you are truthful.
And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (If there are any) besides God, if your (doubts) are true
And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (If there are any) besides Allah, if your (doubts) are true
فَإِن لَّمۡ تَفۡعَلُوا۟ وَلَن تَفۡعَلُوا۟ فَٱتَّقُوا۟ ٱلنَّارَ ٱلَّتِی وَقُودُهَا ٱلنَّاسُ وَٱلۡحِجَارَةُۖ أُعِدَّتۡ لِلۡكَـٰفِرِینَ ٢٤
If you cannot do this- and you never will- then beware of the Fire prepared for the disbelievers, whose fuel is men and stones
But if you can not do it, and you are not able do it, then fear the hellfire, whose fuel is men and stones, prepared for the disbelievers.
But if ye do it not, --and by no means ye shall, --then dread the Fire, the fuel whereof is men and stones, gotten ready for the infidels
But if you cannot, as indeed you cannot, then guard yourselves against the Fire whose fuel is men and rocks, which has been prepared for the infidels
But if you can’t do this – and you will never be able to – then fear the fire, whose fuel is men and stones (forms of consciousness as men and stones; individual consciousness materialized into form in accord with that domain of existence – Allah knows best!), for that fire will burn the deniers of the reality!
If you do not do that — and you will not do it — then fear the Fire whose fuel is people and stones, made ready for the kafirun.
And if you do not—and you will not— then beware the Fire whose fuel will be humans and stones, prepared for the faithless
If you fail to do that – and you will most certainly fail – then guard yourselves against the Fire whose fuel is human beings and stones (that you have shaped into idols to adore), prepared for the unbelievers
But if you fail to do (so), and never shall you do (it), then guard against the Fire, the fuel of which will be human beings (who are deviating from the way of truth) and stones, (it is) prepared for the disbelievers
And if you do not -- and you will not -- then fear the Fire, whose fuel is men and stones, prepared for unbelievers
So, if you do not do it, which you will never do, then be cautious of the fire which is prepared for the disbelievers whose fuel is people and rocks.
But if you fail—and there is no doubt that you will fail--, then beware of the Hell fire which is being fueled by (guilty) men and burning stones prepared for the unbelievers
But if you cannot, and surely you cannot, then be aware of the fire whose fuel is people and stones, which is prepared for those who reject faith
But if youpl do not—and you will not—then be mindful of the Fire whose fuel is people and stones; it has been prepared for the deniers.
But if ye do it not, and ye shall surely do it not, then fear the fire whose fuel is men and stones, prepared for misbelievers
And if you are unable to bring forth (one chapter) - and We declare that you can never bring one - then fear the fire (of hell), the fuel of which is men and stones; kept ready for the disbelievers
But if you do not, and never will you do, then safeguard yourself against the fire the fuel of which is the mankind and the stone. It is made ready for the disbelievers.
But if ye do it not, nor shall ever be able to do it; justly fear the fire whose fewel is men and stones, prepared for the unbeliebers
But if you do it not - and you surely cannot - then fear the Fire whose fuel is men and stones, prepared for disbelievers
But if you fail, as you are sure to fail, then guard yourselves against the Fire whose fuel is people and stones, prepared for the unbelievers
But if ye do it not, and never shall ye do it, then fear the fire prepared for the infidels, whose fuel is men and stones
And if you do (it) not, and you can never do (it) — then guard against the Fire whose fuel is men and stones, prepared for the disbelievers
And if you accomplish it not —and you will never accomplish it— then be Godfearing of the fire whose fuel is humanity and rocks, prepared for the ones who are ungrateful.
If you cannot –and you cannot— then fear the fire whose fuel is people and stones. It is prepared for the unbelievers.
But if you are unable to do so, and you can never do so, then fear the Hell fire, whose fuel is men and stones which is prepared for the unbelievers
But if you do not do this, and you can never do this, then fear the Fire which has been prepared for the disbelievers and which shall have men and stones for fuel
But if you do (it) not -- and you can never do (it) -- then be on your guard against the fire whose fuel is men and stones; it is prepared for the disbelievers
But if you do not do it, and you will never do it, then be on your guard against the fire prepared for the infidels whose fuel will be human beings and stones.
But, if you do it not — and you can never do it — then fear the Fire fuelled by humans and stones, and kept ready for suppressors of the Truth
But if you fail to do it—and you shall never be able to do it—then guard yourselves against the Fire whose fuel is human beings (the disbelievers) and stones (their idols), prepared for disbelievers
And if you cannot do this; and you will not be able to do this; then beware the Fire whose fuel is people and stones, it has been prepared for the rejecters
And if you cannot do this; and you will not be able to do this; then beware the Fire whose fuel is people and stones, it has been prepared for the rejecters.
And if you cannot do this; and you will not be able to do this; then beware the Fire whose fuel is people and rocks, it has been prepared for the rejecters.
So if you do not make/do and you will never make/do, so fear the fire, that/which its fuel (is) the people and the stones, (it) was/is prepared to the disbelievers
And if you cannot do it-and most certainly you cannot do it-then be conscious of the fire whose fuel is human beings and stones which awaits all who deny the truth
And if you cannot do it, and most certainly you cannot do it, then protect yourselves from the fire whose fuel is human beings, and the stones that await all kuffar
So, in case you shall not perform that-and you will never perform it-then protect yourselves against the Fire whose fuel is mankind and stones, prepared for the disbelievers
And if ye do it not - and ye can never do it - then guard yourselves against the Fire prepared for disbelievers, whose fuel is of men and stones
If you do not produce such a chapter and you never will then guard yourselves against the fire whose fuel will be people and stones and is prepared for those who hide the Truth
But if you do not – and you will never be able to – then guard yourselves against the Fire, the fuel of which will be men and stones. It has been prepared for disbelievers
But if you do not - and you will never be able to do so - then guard yourselves against Fire whose fuel are humans and stones, prepared for those who are spiritually blind.
But if you do not _ and surely you shall not _ then fear the fire whose fuel is men and stones. It is prepared for (all) those who do not believe
But if you don’t - and you will never be able to do so - then guard yourselves (now) against the Fire whose fuel are humans and stones, prepared for those who have no tendency to live by Faith.
If such an undertaking you fail to fulfil, and fail, you undoubtedly will, then save yourselves the fire whose fuel shall be people and stones; the stones sculptured and statued as false gods; the fire which has been especially prepared for those who deny Allah
If you have not done so – and you will never be able to do so – then fear the Fire whose fuel is people and brimstone, prepared for the disbelievers
But if you are unable to do so—and you will never be able to do so—then fear the Fire fuelled with people and stones, which is prepared for the disbelievers.
But if you don´t do that - and you can never do it - then beware of the fire promised for those who reject (the truth), which is fuelled by people and stones.
But if you fail (as you are sure to fail), then guard yourselves against the Fire whose fuel is humans and stones, prepared for the unbelievers
If you cannot do this - and you can never do this - then beware of the Hellfire, whose fuel is people and rocks; it awaits the disbelievers
If you do not do that-and you never will-beware of Hell, whose fuel is people and rocks. It was prepared for the unbelievers.
If you do not do that—and you never will—beware of Hell, whose fuel is people and rocks. It was prepared for the unbelievers.
So, if you do not do it, and you will not do it. Then, show piety of the fire which its fuel is the people and the stones, prepared for the infidels.
And if you do not do so, and you will never do it, then fear the Fire whose fuel is People and Stones, prepared for the infidels
But if you fail, as you will certainly do, then guard yourselves against the fire, fueled by men and stones, prepared for the unbelievers.
And if you fail to do it - and fail you will, (yet remain haughty and scornful, it should be easy to think of the outcome. You will live a life unlived since that is the natural consequence of persistent denial of the Reality). Then guard yourselves against the Fire that has been readied for those who remain bent on denying the Truth, and its fuel is the masses and their stonehearted leaders alike. (This Fire is generated in and engulfs the hearts (9:110), (104:6-7))
But if you do (it) not and never shall you do (it), then be on your guard against the fire of which men and stones are the fuel; it is prepared for the unbelievers
But if you do it not - and never shall you do it - then guard against the Fire, whose fuel is men and stones, which is prepared for the disbelievers
And if you do not, and you will not, then be mindful of the Fire whose fuel is men and stones, which is prepared for the disbelievers
But if you cannot— And surely you cannot— Then fear the Fire whose fuel is Men and Stones— Which is prepared for those who reject Faith
But if you don’t—and you won’t—then beware of the Fire, whose fuel is people and stones, prepared for the unbelievers.
But if you do not—and you will not—then beware the Fire whose fuel is people and stones, prepared for the disbelievers
But if you do not - and you will never be able to - then fear the Fire, whose fuel is men and stones, prepared for the disbelievers
Then if you do not, and you will not, then fear the fire whose fuel is mankind and stones, prepared for the disbelievers.
But if ye cannot- and of a surety ye cannot- then fear the Fire whose fuel is men and stones,- which is prepared for those who reject Faith
But if ye cannot- and of a surety ye cannot- then fear the Fire whose fuel is men and stones,- which is prepared for those who reject Faith
وَبَشِّرِ ٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ أَنَّ لَهُمۡ جَنَّـٰتࣲ تَجۡرِی مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُۖ كُلَّمَا رُزِقُوا۟ مِنۡهَا مِن ثَمَرَةࣲ رِّزۡقࣰاۙ قَالُوا۟ هَـٰذَا ٱلَّذِی رُزِقۡنَا مِن قَبۡلُۖ وَأُتُوا۟ بِهِۦ مُتَشَـٰبِهࣰاۖ وَلَهُمۡ فِیهَاۤ أَزۡوَ ٰجࣱ مُّطَهَّرَةࣱۖ وَهُمۡ فِیهَا خَـٰلِدُونَ ٢٥
[Prophet], give those who believe and do good the news that they will have Gardens graced with flowing streams. Whenever they are given sustenance from the fruits of these Gardens, they will say, ‘We have been given this before,’ because they were provided with something like it. They will have pure spouses and there they will stay
And give glad tidings to those who believe and do good deeds, for them there will be gardens under which rivers flow (Paradise). Whenever they will be provided with fruit from there, they will say: “This is what we were provided with before," and they will be given from there things having resemblance (of earth); and for them therein will be chaste spouses, and they will live therein forever.
And bear thou the glad tidings unto those who believe and do righteous works that verily for them shall be Gardens whereunder rivers flow. So oft as they shall be provided with a fruit therefrom they will say: this is that wherewith we were provided afore; and they shall be vouchsafed that which is consimilar; and for them shall be therein spouses purified, and therein they shall be abiders
Announce to those who believe and have done good deeds, glad tidings of gardens under which rivers flow, and where, when they eat the fruits that grow, they will say: "Indeed they are the same as we were given before," so like in semblance the food would be. And they shall have fair spouses there, and live there abidingly
And give the good news to those who believe and engage in deeds to experience the reality, that for them there will be Paradises (the constant formation of knowledge in the state of observing the manifestations of Allah’s Names) beneath which rivers flow. As they are provided with this provision (observation), they will say, “This is similar to that which we tasted before.” And it is similar to that which they tasted before. They will abide therein eternally with their partners (The word ‘zawj’ is also used in various contexts to mean different things. While its most common usage is to mean ‘partner in marriage’, it has also been used in the context of consciousness implying the partner or equivalent of consciousness and the body that will fall into disuse at some point. In fact, the seventh verse of chapter 56, al-Waqi’ah, states ‘azwajan thalathah’ to mean ‘three kinds’ not three wives!) purified from the filth of shirq (duality).
Give the good news to those who have iman and do right actions that they will have Gardens with rivers flowing under them. When they are given fruit there as provision, they will say, ´This is what we were given before.´ But they were only given a simulation of it. They will have there spouses of perfect purity and will remain there timelessly, for ever.
And give good news to those who have faith and do righteous deeds, that for them shall be gardens with streams running in them: whenever they are provided with their fruit for nourishment, they will say, ‘This is what we were provided before,’ and they were given something resembling it. In it there will be chaste mates for them, and they will remain in it [forever]
Give glad tidings to those who believe and do good, righteous deeds: for them are Gardens through which rivers flow. Every time they are provided with fruits (of different color, shape, taste, and fragrance and that are constantly renewed) therefrom, they say, "This is what we were provided with before." For they are given to them in resemblance (to what was given to them both in the world, and just before in the Gardens, familiar in shape and color so that they may not be unattractive because unknown). Furthermore, for them are spouses eternally purified (of all kinds of worldly uncleanliness). They will abide there (forever)
And give good tidings to those who believe and do deeds of righteousness, that there await them gardens from beneath which the streams flow. Every time they are given any kind of fruit from them (- the gardens) to eat, they will say, `This is the same we were given before.' They will be given it (- the fruit) in perfect semblance (to their deeds). They shall have therein companions purified (spiritually and physically), and will abide therein for ever
Give thou good tidings to those who believe and do deeds of righteousness, that for them await gardens underneath which rivers flow; whensoever they are provided with fruits therefrom they shall say, 'This is that wherewithal we were provided before'; that they shall be given in perfect semblance; and there for them shall be spouses purified; therein they shall dwell forever
And give good news to those who believe and do good, that they will have gardens which rivers flow through them. Whenever they are provided with fruit from there to eat, they say: “That is what we were provided before.” And they will be given similar to it, and they will have pure spouses in there, remaining in it forever.
And give good news to those who believe and do good deeds that they will live in gardens in which rivers flow. Anytime they are served with fruits (and other provisions), they will say: “These are similar [though superior in quality] to what God was providing for us in earth”. The believers will have pure spouses and live in paradise forever
But give the good news to those who believe and work righteousness, that their reward is gardens with rivers flowing through them. Every time they are fed with fruits from it they say, “This is what we were fed with before.” They are given similar things, they have therein companions who are pure, and they will live there forever
And givesg glad tidings to those who have attained faith and have done righteous deeds: that for them are Gardens beneath which rivers flow. Whenever they are provided with any produce therefrom as provision, they say, “This is what we were provided with before,” and they are brought (them) in (perfect) resemblance. And for them are cleansed spouses therein, and therein they abide.
But bear the glad tidings to those who believe and work righteousness, that for them are gardens beneath which rivers flow; whenever they are provided with fruit therefrom they say, 'This is what we were provided with before,' and they shall be provided with the like; and there are pure wives for them therein, and they shall dwell therein for aye
And give glad tidings to those who believe and do good deeds; that for them are Gardens beneath which rivers flow; when they are provided with a fruit of the Gardens, they will say, "This is the same food as what was given to us before" whereas it is in resemblance; and in the Gardens are pure spouses for them; and they shall abide in it forever
And give glad tidings to those who have believed and did righteous deeds that for them there will be gardens beneath which the rivers flow. Each time they are provided with a fruit therefrom, they would say, “This is what we were provided with before” but it was brought to them similar to one another and for them there will be mates who are purified and they will abide therein forever.
But bear good tidings unto those who believe, and do good works, that they shall have gardens watered by rivers; so often as they eat of the fruit thereof for sustenance, they shall say, this is what we have formerly eaten of; and they shall be supplied with several sorts of fruit having a mutual resemblance to one another. There shall they enjoy wives subject to no impurity, and there shall they continue for ever
But bear the glad tidings to those who believe and work righteousness, that for them are Gardens beneath which rivers flow; whenever they are provided with fruit there from they say, "This is what we were provided with before," and they shall b
Bear glad tidings to those who believe and do good works. They shall live in Gardens underneath which rivers flow. Whenever they are given fruit as provision they will say: 'This is what we were given before, ' for they shall be given in resemblance. Therein they shall have pure spouses, and shall live there for ever
But announce to those who believe and do the things that are right, that for them are gardens 'neath which the rivers flow! So oft as they are fed therefrom with fruit for sustenance, they shall say, "This same was our sustenance of old:" And they shall have its like given to them. Therein shall they have wives of perfect purity, and therein shall they abide for ever
And give good news to those who have Believed and did righteous acts, that for them are orchards under which flow streams. Every time they were provided fruits therefrom, they said: “This is what we were provided before.” And they were provided in resemblance to it. And for them therein (are) companions, cleansed and purified; and they shall abide therein
And give good tidings to those who believed and did as the ones in accord with morality, that for them will be Gardens beneath which rivers run. Whenever they were provided from there of its fruit as provision they would say: This is what we were provided before. And they will be brought it —ones that resemble one another— and in it for them will be purified spouses. And they are ones who will dwell in them forever!
Give good news to those who believe and work righteousness. Their portion is gardens beneath which rivers flow. Every time they are fed with fruits from it, they will say, “This is like what we used to have.” They will be given similar things. They will have decent companions with whom they will abide eternally.
Give glad tidings to those who believe in this Book and do good deeds in accordance with its teachings that for them there will be Gardens beneath which rivers flow. Whenever they will be given fruits to eat they will say: "This is similar to the one we used to eat before on earth," for the fruits will resemble the fruits on the earth for their easy identification and enjoyment; and for them there will be chaste virgin spouses, and they shall live therein for ever
And give good news (O Muhammad), to those who believe in this Book and do good deeds (in accordance with its teachings). For them there will be gardens underneath which canals flow. Their fruits will so resemble the fruits on the Earth that every time they will be provided with fruits, they will say, "Such fruits were provided to us before on the Earth. " And there will be pure spouses for them and therein they will live for ever
And give good news to those who believe and do good deeds, that for them are Gardens in which rivers flow. Whenever they are given a portion of the fruit thereof, they will say: This is what was given to us before; and they are given the like of it. And for them therein are pure companions and therein they will abide
And convey the good news to those who believe and do righteous works, that for them there will be gardens $ beneath which rivers flow, whenever they will be fed from them with fruits as food, they will say, "This is that which was provided to us before," and they will be given the like of it, and for them there will be pure mates (spouses) therein and therein they shall stay. $ Paradise.
And gladden the minds of those who believe and do good deeds, with prophesy that there would certainly be for them gardens underneath which the rivers flow. Everytime they are served there with the food of a fruit, they will say, "This is what we had been served with before," and they will be given things resembling one another. And for them therein will be mates purified. And therein will they have lives eternal
And, (O Beloved Prophet,) give glad tidings to those who believe and keep doing pious deeds that for them there are Gardens (of Paradise) beneath which streams flow. When some fruit will be given to them from these Gardens to eat, they will say (looking at its appearance): ‘This is the same fruit that was provided to us (in the world) before,’ whereas they will be given fruits resembling (only in appearance). In Paradise, there will (also) be chaste spouses for them, and they shall abide there for ever
And give good news to those who believe and do good works, that they will have gardens with rivers flowing beneath. Every time they receive of its fruit, they Say: "This is what we have been provisioned before," and they are given its likeness. And there they will have pure spouses, and in it they will abide
And give good news to those who believe and do good works that they will have estates with rivers flowing beneath them. Every time they receive a provision of its fruit, they say: "This is what we have been provisioned before," and they are given its likeness. And there they will have pure mates, and in it they will abide.
And give good news to those who believe and do good works that they will have estates with rivers flowing beneath them. Every time they receive a provision of its fruit, they say: "This is what we have been provisioned before," and they are given its likeness. And there they will have pure mates, and in it they will abide.
And announce good news (to) those who believe and did/made the correct/righteous deeds, that to them (are) treed gardens the rivers flow from beneath it. Whenever they (were) provided for from it from a fruit a provision ,they said: "This (is) what we were provided for from before." And they were given with it similar , and for them in it (are) purified spouses and they are in it immortally/eternally
But unto those who have attained to faith and do good works give the glad tiding that theirs shall be gardens through which running waters flow. Whenever they are granted fruits there from as their appointed sustenance, they will say, "It is this that in days of yore was granted to us as our sustenance!"-for they shall be given something that will recall that [past]. And there shall they have spouses pure, and there shall they abide
But to those who are committed to Allah and do the good works, give the glad tidings that theirs shall be gardens through which running water flows. Whenever they are granted fruits therefrom [Paradise] as their appointed sustenance, they will say, “It is this that in times before [earthly life] was granted to us as our sustenance!” For they shall be given something [in appearance but not in substance] that will recall that [past]. And there they shall have spouses pure, and there they shall abide eternally
And give good tidings to the ones who have believed and done deeds of righteousness that for them are Gardens from beneath which Rivers run. Whenever they are provided with any produce therefrom (once) as a provision, they will say, "This is the (same) as we were provided earlier."And they are brought (them) in (perfect) resemblance; and therein they will have purified spouses and they are therein eternally (abiding)
And give glad tidings (O Muhammad) unto those who believe and do good works; that theirs are Gardens underneath which rivers flow; as often as they are regaled with food of the fruit thereof, they say: this is what was given us aforetime; and it is given to them in resemblance. There for them are pure companions; there for ever they abide
(Muhammad), tell the righteously striving believers of the happy news, that for them there are gardens wherein streams flow. Whenever they get any fruit from the gardens as food, they will say, "This is just what we had before (we came here). These fruits are produced very much like them (those we had before)." They will have purified spouses and it is they who will live forever
And give good news to those who believe and do righteous deeds that for them there are gardens beneath which rivers flow. Every time they are given a fruit from there to eat, they will say, .This is what we have been given before.; and they will be given (fruits) resembling one another. And for them there shall be wives purified; and there they will live forever
Give joyful news to those who adhere to Islamic monotheism, and do righteous acts (secretly or openly in this ‘worldly life’), that for them will be ‘Gardens’ (of bliss in ‘Al- Jannah’) beneath which rivers flow. Whenever they are provided with a provision of fruit for nourishment, they will say: "This is what we were provided aforetime," as they were given something resembling it. There would also have to be purified spouses for them; and therein they will abide.
Give the good news to those who believe and do the righteous deeds. Theirs shall be the gardens (of paradise) through which run the rivers. There, as they taste the fruits (of paradise), they would remark, "This, we were given before, too (in the world)". There, they would certainly be granted the identical (blessings). There, they shall have pure and immaculate mates. And there, they shall live forever
Now, therefore, give glad tidings to those who live by Faith and strive to do righteous acts, that they will have Gardens (in Al-Jannah) beneath which rivers flow. And whenever they are provided with a provision of fruit for nourishment, they will say: ‘This is what we were provided aforetime’ as they were given something resembling it. They will also have in these gardens purified spouses- and therein shall they live forever.
Meanwhile, announces O Muhammad, blissful tidings to those whose hearts reflect the image of religious and spiritual virtues and there deeds wisdom and pious: that they shall be welcomed into gardens of bliss and surpassing beauty beneath which rivers flow. As often as they are offered any kind of the fruit therein, they express their thoughts in words: "But this is what we had before in life for our livelihood." In effect, they are offered what bears a marked resemblance to what they had in life, but not of a like nature; it has the power to excite relish and ecstatic delight unexperienced before. And therein shall they be accompanied by mates of their design: pure, chaste and holy fellows of their piety and therein they will have passed through nature to Eternity
And to those who believe and carry out good works, give them good news of gardens with running streams beneath them. Each time they are given a fruit to eat from there, they say: “We used to eat this before”. They will be given something like it, and they will have chaste spouses and live there forever
Give good news ˹O Prophet˺ to those who believe and do good that they will have Gardens under which rivers flow. Whenever provided with fruit, they will say, “This is what we were given before,” for they will be served fruit that looks similar ˹but tastes different˺. They will have pure spouses, and they will be there forever.
And announce to those who believe and do good work that they will have gardens with rivers in them; whenever they are given provision of fruit from it they will say, this is what we were provided with before - and they will be given what is similar to it - and they will have purified partners in there and they will remain there forever.
And proclaim joyful tidings to those that believe and do good works. They shall dwell in gardens watered by running brooks: whenever they are given fruit to eat they will say: ‘This is what we used to eat before,‘ for they shall be given the like. Wedded to chaste spouses, they shall abide therein for ever
Give good news to those who believe and lead a righteous life that they will have gardens with flowing streams. When provided with a provision of fruits therein, they will say, "This is what was provided for us previously." Thus, they are given allegorical descriptions. They will have pure spouses therein, and they abide therein forever.
Give good news to the believers who do virtuous deeds; they will have Heavenly Gardens with flowing rivers. Every time they are provided fruit from it, they will say, "This is similar to what we were provided before." It appears to them that they are given the same thing. There they will have pure spouses, [and there] they will be eternally.
Give good news to the believers who do virtuous deeds; they will have Heavenly Gardens with flowing rivers. Every time they are provided fruit from it, they will say, "This is similar to what we were provided before." It appears to them that they are given the same thing. There they will have pure spouses, [and there] they will be forever.
And preached (Good tidings) those who believed and worked the righteous deeds; that they will have paradises beneath which the rivers are running. Whenever they have livelihood from it from a fruitage, as livelihood, they said, “This is what we got livelihood with before,” and they brought with it analogical and they will have within it pure spouses and they are therein, immortals.
And (O' Muhammad) give glad tidings to those who have Faith and do good deeds that for them are gardens beneath which rivers flow. Every time they are provided with fruits therefrom, they shall say : ' This is what we were provided with before! ' and they shall be given the like thereof, and there for them shall be spouses purified dwelling therein forever
To those who believe and do good deeds give the good tidings that they shall reside in gardens through which running waters flow. Whenever they are offered fruits therefrom, they say, 'We have been given the same before', for they shall be provided with what looks similar. They shall also have pure spouses and they shall reside there for ever.
(Now, see the other side of the coin.) And convey happy news to those who have chosen to be graced with belief, and have done acts of service to humanity. (For them will be a most pleasant reward. Call it Paradise in both lives. Try to understand it in your current vocabulary). Plush Gardens with rivulets flowing underneath! When they are provided with the delicious fruit of their deeds therein, they will say, "This is the provision we were given before." They had tasted some of the reward in this world. For, they will be given sustenance that will recall that past. The men and women will have pure companions therein, an everlasting happy family life. (Remember, this Paradise is not given away as charity. It has to be built in this life and then inherited (14:25), (24:55), (39:74)
And convey good news to those who believe and do good deeds, that they shall have gardens in which rivers flow; whenever they shall be given a portion of the fruit thereof, they shall say: This is what was given to us before; and they shall be given the like of it, and they shall have pure mates in them, and in them, they shall abide
And give glad tidings to those who believe and do good works, that for them are gardens beneath which flow streams. Whenever they are given a portion of fruit therefrom, they will say, `This is what was given us before,' and gifts mutually resembling shall be brought to them. And they will have therein pure mates, and therein will they abide
And give glad tidings to those who believe and perform righteous deeds that theirs are Gardens with rivers running below. Whensoever they are given a fruit therefrom as provision, they say, “This is the provision we received aforetime,” and they were given a likeness of it. Therein they have spouses made pure, and therein they shall abide
And give glad tidings to those who believe and who act fairly and justly, that their reward is Gardens, beneath which rivers flow. Every time they are fed with fruits from there, they say: "This is what we were fed with before," for they are given similar things; And in there, they have pure (and holy) companions and in there, they live (for ever)
Give good news to those who believe and do righteous deeds, that they’ll have gardens through which rivers flow. Whenever they are given fruits from there as sustenance, they will say, “This is what we were given before,” they will be given things in resemblance. Therein, they will have purified spouses and dwell there forever.
And give good news to those who believe and do righteous deeds; that they will have gardens beneath which rivers flow. Whenever they are provided with fruit therefrom as sustenance, they will say, 'This is what we were provided with before,' and they will be given the like of it. And they will have pure spouses therein, and they will abide therein forever
And give good tidings to those who believe and do righteous deeds that they will have gardens [in Paradise] beneath which rivers flow. Whenever they are provided with a provision of fruit therefrom, they will say, "This is what we were provided with before." And it is given to them in likeness. And they will have therein purified spouses, and they will abide therein eternally
And give glad tidings to those who believe and do good works, that for them are gardens beneath which rivers flow; whenever they are provided with fruit from it as provision, they say, 'This is what we were provided with before.' And they will be given the like of it. And for them therein are pure spouses, and they shall dwell therein forever.
But give glad tidings to those who believe and work righteousness, that their portion is Gardens, beneath which rivers flow. Every time they are fed with fruits therefrom, they say: "Why, this is what we were fed with before," for they are give n things in similitude; and they have therein companions pure (and holy); and they abide therein (for ever)
But give glad tidings to those who believe and work righteousness, that their portion is Gardens, beneath which rivers flow. Every time they are fed with fruits therefrom, they say: "Why, this is what we were fed with before," for they are given things in similitude; and they have therein companions pure (and holy); and they abide therein (for ever)
۞ إِنَّ ٱللَّهَ لَا یَسۡتَحۡیِۦۤ أَن یَضۡرِبَ مَثَلࣰا مَّا بَعُوضَةࣰ فَمَا فَوۡقَهَاۚ فَأَمَّا ٱلَّذِینَ ءَامَنُوا۟ فَیَعۡلَمُونَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّهِمۡۖ وَأَمَّا ٱلَّذِینَ كَفَرُوا۟ فَیَقُولُونَ مَاذَاۤ أَرَادَ ٱللَّهُ بِهَـٰذَا مَثَلࣰاۘ یُضِلُّ بِهِۦ كَثِیرࣰا وَیَهۡدِی بِهِۦ كَثِیرࣰاۚ وَمَا یُضِلُّ بِهِۦۤ إِلَّا ٱلۡفَـٰسِقِینَ ٢٦
God does not shy from drawing comparisons even with something as small as a gnat, or larger: the believers know it is the truth from their Lord, but the disbelievers say, ‘What does God mean by such a comparison?’ Through it He makes many go astray and leads many to the right path. But it is only the rebels He makes go astray
Surely, Allah is not reluctant to set forth an example even of a mosquito or even something more (insignificant) than it. As for those who believe, they know that it is the truth from their Lord; but as for those who disbelieve, they say: “What does Allah mean by this example?” By it He misleads many and guides many. He misleads only the disobedient ones
Verily Allah is not ashamed to propound a similitude, be it of a gnat or of aught above it. Then as to those who believe, they know that it is the truth from their Lord. And to those who disbelieve, they say what intendeth God by similitude? He sendeth many astray thereby, and He guideth many thereby, and He sendeth not astray thereby any except the transgressors
God is not loath to advance the similitude of a gnat or a being more contemptible; and those who believe know whatever is from the Lord is true. But those who disbelieve say: "What does God mean by this parable?" He causes some to err this way, and some He guides; yet He turns away none but those who transgress
Indeed, Allah will not hesitate to use the example of a mosquito wing, or even a smaller item. And those who fulfill the requisites of their faith know that this is the Truth originating from their Rabb. But as for those who deny this truth, (without contemplating upon the examples that are provided) they say, “What did Allah mean with this example?” This parable leads many astray (due to the incapacity of their creational program – natural disposition [fitrah]) and some, it directs to the truth (to the realization of their essence). (With this parable) Allah misleads no other than those who have lost their purity (who have become veiled from the truth)!
Allah is not ashamed to make an example of a gnat or of an even smaller thing. As for those who have iman, they know it is the truth from their Lord. But as for those who are kafir, they say, ´What does Allah mean by this example?´ He misguides many by it and guides many by it. But He only misguides the deviators.
Indeed Allah is not ashamed to draw a parable whether it is that of a gnat or something above it. As for those who have faith, they know it is the truth from their Lord; and as for the faithless, they say, ‘What did Allah mean by this parable?’ Thereby He leads many astray, and thereby He guides many; and He leads no one astray thereby except the transgressor
God does not disdain to strike any parable – (that of) something like a gnat or something greater or lower than it. Those who have already believed know that it is the truth from their Lord. As to those whose unbelief has long been established in their hearts, they say, "What does God mean by such a parable?" Thereby He leads many astray, and thereby He guides many. He thereby leads none astray save the transgressors
Indeed, Allah does not disdain to cite a parable of (a thing) even (as small as) a gnat or (of something) smaller than that. (Be it as it may) those who have believed know that this is a true (parable) from their Lord. As for those who disbelieve say, `What could Allah mean by (citing) such a parable?' Many does He adjudge to be erring because of these (parables) and many does He guide through them. Yet it is only the transgressors whom He adjudges to be erring because of them
God is not ashamed to strike a similitude even of a gnat, or aught above it. As for the believers, they know it is the truth from their Lord; but as for unbelievers, they say, 'What did God desire by this for a similitude?' Thereby He leads many astray, and thereby He guides many; and thereby He leads none astray save the ungodl
God does not shy away from giving example of a mosquito or something beyond it (bigger or smaller). And as for those who believe, they know that it is the truth from their Lord. And as for those who disbelieve, they say: “What does God mean by this example?” He misguides many by it, and guides many by it, but He only misguides the disobedient ones with it,
God is definitely not ashamed to refer to a tiny mosquito—or a bigger creature of his own—as an example to make a point. The believers get the message from the example; the unbelievers (on the other hand) will say: “What does God mean by these stupid examples?” Many are misled and many are lead by these examples to the right path; only the wicked ones are misled [as they do not get the message in account of their attitude.]
God does not hesitate to use examples of the lowest of things as well as the highest. Those who believe know that this is the truth from their Lord, but those who do not believe say, “What does God mean by this parable?” By it He allows many to stray, and many He leads to the straight path, but He allows none to stray except those who leave the path
Indeed, Allah does not shy away from setting forth any parable, even of a gnat or anything above it. So as for those who have attained faith—they know that it is the truth from their Lord. But as for those who have denied—they say, “What did Allah want (to say) by this parable?” He misguides many thereby and He guides many thereby, but He does not misguide thereby except the defiantly disobedient
Why, God is not ashamed to set forth a parable of a gnat, or anything beyond; and as for those who believe, they know that it is truth from the Lord; but as for those who disbelieve, they say, 'What is it that God means by this as a parable? He leads astray many and He guides many;' - but He leads astray only the evildoers
Indeed Allah does not, for the sake of explanation, shy to illustrate an example of anything, whether it is of a gnat or something further (inferior) than it; so the believers know it is the Truth from their Lord; as for the disbelievers, they say, "What does Allah intend by such an example?" He misleads many thereby, and He guides many thereby; and with it He misleads only those who are rebellious
Truly Allah does not shy to set an example of a gnat or whatever is above it. As for those who believe they will surely know that it is the truth from their Lord. But as for those who disbelieve, they will say, “What does Allah mean by this as a similitude?” He misguides thereby many and He guides thereby many and He misguides thereby none except the renegades.
Moreover God will not be ashamed to propound in a parable a gnat, or even a more despicable thing; for they who believe will know it to be the truth from their Lord; but the unbelievers will say, What meaneth God by this parable? He will thereby mislead many, and will direct many thereby: but He will not mislead any thereby, except the transgressors
Behold! Allah does not disdain to set forth a similitude even of a gnat, or anything lower or higher; and as for those who believe, they know that it is truth from the Lord; but as for those who disbelieve, they say, "What is it that Allah means by
Allah is not shy to strike a parable whatsoever a gnat or larger. Those who believe know that it is the truth from their Lord. As for those who disbelieve they ask: 'What could Allah mean by this parable? By it, Allah misleads many and guides many. ' But He misleads none except the evildoers
Verily God is not ashamed to set forth as well the instance of a gnat as of any nobler object: for as to those who have believed, they know it to be the truth from their Lord; but as to the unbelievers, they will say, "What meaneth God by this comparison?" Many will He mislead by such parables and many guide: but none will He mislead thereby except the wicked
Certainly Allah does not hesitate to put up a point whether it is of least importance or even beyond it. Then those who have Believed, soon shall they know that it is a reality from their Nourisher-Sustainer; and those who have disbelieved soon shall they say: “What did Allah intend by this point?” By it, He misleads many, and many He guides thereby. And He misleads thereby only those who are Al-Fasiqun —
Truly, God is not ashamed that He propound a parable, even of a gnat or whatever is above it. So as for those who believed, then, they know that it is The Truth from their Lord, but those who were ungrateful, then they will say: What did God mean by this parable? He causes many to go astray by it and He guides many by it. And He causes none to go astray by it, but the ones who disobey—
Truly, Allah does not mind using parables about anything. It doesn’t matter if the parable is about a gnat or something bigger. Believers know that it is the truth from their Lord. Unbelievers say, “What does Allah mean by this story?” By it, He causes many to stray, and He guides many. He does not cause anyone to stray except those who are mean.
Allah does not mind using the similitude of a gnat or an even more insignificant creature to teach a lesson. Those who believe, know that it is the truth from their Lord; but the unbelievers say: "What does Allah mean by such a similitude?" By such a similitude Allah confounds many and enlightens many. He confounds none except the transgressors
Well, Allah is not ashamed to cite the similitude of a gnat or of something even more insignificant than this. As for those who believe, they come to know from the same similitude that it is the Revelation from their Lord; but those who disbelieve, say, "What does Allah mean by such similitudes?" Allah leads astray many and guides many to the right way by the same thing. And He leads astray only those who disobey Allah
Surely Allah disdains not to set forth any parable -- a gnat or anything above that. Then as for those who believe, they know that it is the truth from their Lord; and as for those who disbelieve, they say: What is it that Allah means by this parable? Many he leaves in error by it and many He leads aright by it. And He leaves in error by it only the transgressors
Allah is certainly not ashamed to set forth the similitude of a fly or something above that, then as for those who believe they know that it is the truth from their Fosterer and as for those who do not believe, they say, "What is it that Allah intends by this similitude?" He misleads many with it and He guides many with it, but He does not mislead anyone with it except the transgressors *, * Those who exceed the limits ( fasiqeen ).
Indeed, Allah blushes not at quoting an example of even a fly or of anything tinier. Those, then, who believe, know this to be nothing but the Truth from their Lord. And those who suppress the Truth, question, "What is Allah's intention in giving such an example?" By it, He sends many astray; and, by it, He guides many to the Right Path. And He send astray none by it, but the wicked
Indeed, Allah is not reluctant to narrate some example (for better comprehension), whether of a mosquito or something even more (disgusting) than that. The believers know well that this example is (a pointer to the truth) from their Lord. But those who have adopted disbelief ask (on hearing): ‘What could Allah mean by this example?’ (In this way) Allah holds many astray, and guides many aright with the same example. And by this He leaves in error only those who are (already) disobedient
God does not shy away from citing the example of a mosquito, or anything above it. As for those who believe, they know that it is the truth from their Lord. As for the rejecters, they Say: "What does God want with this example" He lets many stray by it, and He guides many, but He only lets stray the evildoers
God does not shy away from putting forth the example of a mosquito, or anything above it. As for those who believe, they know that it is the truth from their Lord. As for the rejecters, they say: "What does God intend with this example?" He strays many by it, and He guides many by it; but He only strays by it the wicked.
God does not shy away from putting forth the example of a mosquito, or anything above it. As for those who believe, they know that it is the truth from their Lord. As for the rejecters, they say: "What does God intend with this example?" He strays many by it, and He guides many by it; but He only strays by it the wicked.
That God does not (feel) shame that (He) gives/strikes an example , (of) any a mosquito (and) so what (is) above it, so but those who believed, so they know that it (is) the truth from their Lord, and but those who disbelieved, so they say: "What did God want/intend with that (as) an example/proverb?" He misguides with it many, and He guides with it many, and He does not misguide with it except the debauchers
Behold, God does not disdain to propound a parable of a gnat, or of something [even] less than that. Now, as for those who have attained to faith, they know that it is the truth from their Sustainer - whereas those who are bent on denying the truth say, "What could God mean by this parable?" In this way does He cause many a one to go astray, just as He guides many a one aright: but none does He cause thereby to go astray save the iniquitous
Behold, Allah does not disdain to propound a parable of a gnat, or of something [even] less than that. Now, as for those who are committed [to Allah], they know that it is the truth from their Sustainer — whereas those who are bent on denying the truth say, “What could Allah mean by this parable?” In this way does He cause many a one to go astray, just as He guides many a one aright: but none does He cause thereby to go astray save the degenerates
Surely Allah does not shy from striking a likeness even of a gnat, or anything above it. So for the ones who have believed, (then) they know that it is the Truth from their Lord, and as for the ones who have disbelieved, then they say, "What is it that Allah would (teach) by this for a similitude?"Thereby He leads many into error, and thereby He guides many; and thereby in no way does He lead into error anyone except the immoral. (The ungodly, the depraved
Lo! Allah disdaineth not to coin the similitude even of a gnat. Those who believe know that it is the truth from their Lord; but those who disbelieve say: What doth Allah wish (to teach) by such a similitude? He misleadeth many thereby, and He guideth many thereby; and He misleadeth thereby only miscreants
God does not hesitate to set forth parables of anything even a gnat. The believers know that it is the truth from their Lord, but those who deny the truth say, "What does God mean by such parables?" In fact, by such parables God misleads and guides many. However, He only misleads the evil doer
Indeed, Allah does not feel shy in citing any parable, be it that of a gnat or of something above it (in meanness). Now, as for those who believe, they know it is the truth from their Lord; while those who disbelieve say, .What could Allah have meant by this parable?. By this He lets many go astray, and by this He makes many find guidance. But He does not let anyone go astray thereby except those who are sinfu
Indeed, Allâh is not tentative to set forth a parable whether it is that of a mosquito or something above it. And for those who adhere to Islamic monotheism know that it is the (ultimate) truth from their Lord. But those who excessively indulge in disbelief (in Allâh) say: "What did Allâh mean by this parable?" He misleads many thereby and guides many thereby. Thus, He leads no one astray except those who walk in the path of disobedience,
Of course, Allah is not ashamed to quote and narrate the parable of a gnat, or anything smaller. Those who believe know that it certainly is the truth from their Lord. But those who disbelieve, say, "What does Allah mean by this parable?" Thereby, He causes many to stray, and leads many others to the right path! By that, He misleads only the sinful rebellious ones
Surely Allâh is not ashamed to coin the similitude even of a mosquito, or aught above it. And those who live by Faith know that it is the (ultimate) truth from their Lord. But those who persistently refuse to yield to the Truth say: ‘What did Allâh wish to convey by such a similitude?’. Thereby He lets many be deceived into going away from the truth, and desires many to walk on the right path to salvation.. But He lets none be deceived except for those who indulge in personal disobedience extensively without repentance,
Allah is by no means reluctant from fear of shame to give an allegory applying creatures as small as a gnat or a larger creature to describe subjects under the guise of some other subject of aptly suggestive resemblance intended to convey a useful lesson by which moral and spiritual relations are typically set forth. As to those whose hearts have been impressed with the image of religious and spiritual virtues, they know well that the simile narrated by Allah, their Creator, is the truth personified as it illustrates and ennobles the subject. But those who deny Allah wonder to hear Allah talk after this manner and they say: "What does Allah mean by such a parable?" In effect, such parables as Allah discourses are intended to stray the many who counsel deaf to the truth and to guide the many who have clean hearts to the path of righteousness and He misguides only the wicked who confirm themselves in the evil purpose and the ill intention
Allah is not embarrassed to give the example of a mosquito or something even smaller. Those who believe know that this is the truth from their Lord, but those who disbelieve say: “What does Allah mean by this example?” He allows many to be misguided by it and others to be guided; yetonly the disobedient are misguided by it,
Surely Allah does not shy away from using the parable of a mosquito or what is even smaller. As for the believers, they know that it is the truth from their Lord. And as for the disbelievers, they argue, “What does Allah mean by such a parable?” Through this ˹test˺, He leaves many to stray, and guides many. And He leaves none to stray except the rebellious—
Allah is not shy to use a fly, or even something smaller, as an example. Those who have faith will say this is the truth from their Lord, whereas those who reject (faith) will say: what´s the point of Allah giving this example. He leads many astray with it, and He guides many with it, and He only leads those astray with it, who are sinful.
Surely God does not disdain to make comparison with a gnat or with a larger creature. The faithful know that it is the Truth from their Lord, but the unbelievers ask: ‘What could God mean by this comparison?‘ By such comparison God confounds many and enlightens many. But He confounds none except the ungodly,
GOD does not shy away from citing any kind of allegory, from the tiny mosquito and greater. As for those who believe, they know that it is the truth from their Lord. As for those who disbelieve, they say, "What did GOD mean by such an allegory?" He misleads many thereby, and guides many thereby. But He never misleads thereby except the wicked,
God is not reluctant to present a proverb about a mosquito or something bigger. Believers know that it is truth from their Lord, but the unbelievers say, "What does God mean by this?" It is a proverb that misguides many and guides many. It misguides only the defiantly disobedient.
God is not reluctant to present a proverb about a mosquito or something bigger. Believers know that it is the truth from their Lord, but the unbelievers say, "What does God mean by this?" It is a proverb that misguides many and guides many. It misguides only the defiantly disobedient.
Surely Allah is not shy to cite an example of a mosquito, or what is above it (Smaller). So, as for those believers, they are knowing that it is the right from their Lord. But as for those disbelievers, so they are saying, “What did Allah want with this example?” He strays many thereby, and He guides many thereby; and He is not straying thereby except the debauchees.
Allah does not disdain to set forth the parable even of a gnat, or anything greater than that. As for those who have Faith, they know that it is the truth from their Lord. And for those who reject Faith, they ask : ' What does Allah mean by this parable? ' Thereby He leads many astray and guides many, and He leads none astray save the transgressors
God does not disdain to give a parable of a gnat, or a higher creature. Those who believe know that it is the truth from their Lord, while the unbelievers ask, 'What could God mean by such a parable?' In this way, God lets many go astray and gives guidance to many others, but none does He leave to go astray except the evildoers.
Behold, Allah does not shy away from citing any kind of allegory, even of an insect. (Men and women of intellect know that abstract phenomena are frequently well defined and understood in that manner). Since the believers exercise reason, (they appreciate this beauty of the Divine Wisdom and) they know that it is the Truth from their Lord. On the other hand, those who have chosen to disbelieve, try to ridicule by saying, "What could Allah mean to teach by this similitude?" Thus His Law of guidance lets go astray many and shows the Way to many. (But note) He never lets go astray except those who drift away from Reason
Surely Allah is not ashamed to set forth any parable-- (that of) a gnat or any thing above that; then as for those who believe, they know that it is the truth from their Lord, and as for those who disbelieve, they say: What is it that Allah means by this parable: He causes many to err by it and many He leads aright by it! but He does not cause to err by it (any) except the transgressors
ALLAH disdains not to give an illustration - as small as a gnat or even smaller. Those who believe know that it is the truth from their Lord, while those who disbelieve say, `What does ALLAH mean by such an illustration?' Many does HE adjudge by it to be in error and many by it does HE guide, and none does HE adjudge thereby to be in error except the disobedient
Truly God is not ashamed to set forth a parable of a gnat or something smaller. As for those who believe, they know it is the truth from their Lord, and as for those who disbelieve, they say, “What did God mean by this parable?” He misleads many by it, and He guides many by it, and He misleads none but the iniquitous
Indeed, Allah is not ashamed to use the similitude of things, even as low as the mosquito as well as the highest. Those who believe know that it is truth from their Lord; But those who reject Faith will say: "What does Allah mean by this similitude?" But He does not cause (people) to lose (their path) except those who give (themselves) up
God is not shy to illustrate an example—whether it is of a mosquito or something larger than it. Those who believe know that it’s the truth from their Lord. But those who disbelieve question, “What could God mean by this example?” Through it, He misguides many and guides many. However, He misguides only the wrongdoers.
God does not shy away from making an example of a gnat, or something above it. As for those who believe, they know that it is the Truth from their Lord. But as for those who disbelieve, they say, 'What did God intend by this example?' He leads astray many thereby, and He guides many thereby; but He misleads thereby only the evildoers
Indeed, Allah is not timid to present an example - that of a mosquito or what is smaller than it. And those who have believed know that it is the truth from their Lord. But as for those who disbelieve, they say, "What did Allah intend by this as an example?" He misleads many thereby and guides many thereby. And He misleads not except the defiantly disobedient
Indeed, God is not ashamed to strike a similitude of a gnat or what is above it. Then as for those who believe, they know that it is the truth from their Lord; and as for those who disbelieve, they say, 'What did God desire with this similitude?' He leads astray many with it and He guides many with it. And He does not lead astray with it except the disobedient.
God disdains not to use the similitude of things, lowest as well as highest. Those who believe know that it is truth from their Lord; but those who reject Faith say: "What means God by this similitude?" By it He causes many to stray, and many He leads into the right path; but He causes not to stray, except those who forsake (the path),
Allah disdains not to use the similitude of things, lowest as well as highest. Those who believe know that it is truth from their Lord; but those who reject Faith say: "What means Allah by this similitude?" By it He causes many to stray, and many He leads into the right path; but He causes not to stray, except those who forsake (the path),
ٱلَّذِینَ یَنقُضُونَ عَهۡدَ ٱللَّهِ مِنۢ بَعۡدِ مِیثَـٰقِهِۦ وَیَقۡطَعُونَ مَاۤ أَمَرَ ٱللَّهُ بِهِۦۤ أَن یُوصَلَ وَیُفۡسِدُونَ فِی ٱلۡأَرۡضِۚ أُو۟لَـٰۤىِٕكَ هُمُ ٱلۡخَـٰسِرُونَ ٢٧
those who break their covenant with God after it has been confirmed, who sever the bonds that God has commanded to be joined, who spread corruption on the earth- these are the losers
those who break the Covenant of Allah after its approval, sever what Allah has ordered to be joined, and do mischief on earth. It is they, who are the losers.
Who break the covenant of Allah after the ratification thereof, and sunder that which Allah hath commanded should be joined, and act corruptly on the earth. These! they are the losers
Who, having sealed it, break God's covenant, dividing what He ordained cohered; and those who spread discord in the land will suffer assuredly
Those who break the covenant of Allah (the requirements of manifesting the qualities of the Names and the potential to live at this level of awareness) after coming to the world (identifying with the illusory corporeal existence). Who fragment that which has been ordered to be unified (the observation of the reality of the Names) and cause corruption (squander their lives in pursuit of bodily desires – the impulses coming from the second brain in the stomach – the commands of the carnal self) on earth (their bodily life). It is verily those who are the losers.
Those who break Allah´s contract after it has been agreed, and sever what Allah has commanded to be joined, and cause corruption on the earth, it is they who are the lost.
—those who break the covenant made with Allah after having pledged it solemnly, and sever what Allah has commanded to be joined, and cause corruption on the earth— it is they who are the losers
(Those) who break God’s covenant after its solemn binding, and sever the bonds God commanded to be joined, and cause disorder and corruption on earth. Such are those who are the losers (in both this world and the next)
(Transgressors are the people) who break the covenant (they have made) with Allah after its solemn binding, and sever the ties which Allah has bidden to be joined and create disorder in the land. It is they who are the losers
such as break the covenant of God after its solemn binding, and such as cut what God has commanded should be joined, and such as do corruption in the land -- they shall be the losers
those who break their promise to God after agreeing to it and cut what God ordered to be joined, and spread corruption on the earth, they are the losers.
Those who break a covenant that they have made with God, break apart what God has ordered to be joined and commit evil on earth, they are the losers
Those who break God's sacred agreement after it is confirmed, and who separate what God has ordered to be joined, and do wrong on earth, these cause harm to themselves
who violate Allah’s covenant after it has been pledged and sever what Allah has commanded to be joined and spread corruption in the earth—those are the losers.
who break God's covenant after the fixing thereof, and cut asunder what God has ordered to be joined, and do evil in the earth;- these it is who lose
Those who break the covenant of Allah after ratifying it - and sever what Allah has ordered to join, and who cause turmoil (evil / religious chaos) in the earth; it is they who are the losers
Those who undo the covenant with Allah after its firm deed and cut that which Allah has commanded to be connected and spread corruption in the earth. Those are the ones who are in loss.
who make void the covenant of God after the establishing thereof, and cut in sunder that which God hath commanded to be joined, and act corruptly in the earth; they shall perish
Those who break Allah´s covenant after the fixing thereof, and cut asunder what Allah has ordered to be joined, and do evil in the earth, these it is who are losers
who break the covenant of Allah after accepting it and sever what Allah has bidden to be joined and corrupt in the land. These are the losers
Who, after its establishment, violate the covenant of God, and cut in sunder what God hath bidden to be joined, and act disorderly on the Earth. These are they who shall suffer loss
those who break Allah’s Covenant after ratifying it, and disconnect what Allah has ordered to be joined, and do mischief on the earth, it is they who are the losers
those who break the compact of God after a solemn promise and sever what God commanded that it be joined and make corruption in and on the earth. Those, they are the ones who are losers!
Those who break Allah’s covenant after it has been approved, who break what Allah has ordered to be confirmed, and who create evil on earth are losers.
those who break Allah’s Covenant after accepting it, and who cut aside what Allah has ordered to be united and cause mischief on earth. It is they who are the losers
who break Allah´s covenant after ratifying it; who cut asunder what Allah has ordered to be joined, and who produce chaos on the Earth. These are the people who are indeed the losers
Who break the covenant of Allah after its confirmation and cut asunder what Allah has ordered to be joined, and make mischief in the land. These it is that are the losers
those who break the agreement of Allah after its establishment and cut off that which Allah has ordered to be joined and cause corruption in the earth, those are the persons who are the losers.
They (the wicked) are those who go back on their declaration, recognizing Allah as their Lord, after it (the declaration) was solemnly affirmed. And they cut asunder what Allah has commanded to be adhered to. And they spread corruption on the earth. Those are the people, doomed
(These disobedient people are those) who break the promise of Allah after having confirmed it, and break that (relationship) which Allah has ordered to be joined, and create disorder in the land. It is they who are the losers
The ones who break their pledge to God after making its covenant, and they sever what God had ordered to be delivered. And they make corruption on Earth; these are the losers
The ones who break the pledge to God after making its covenant, and they sever what God had ordered to be delivered, and they make corruption on the earth; these are the losers.
The ones who break the pledge to God after making its covenant, and they sever what God had ordered to be delivered, and they make corruption on the earth; these are the losers.
Those who break God's promise/contract (their promise to God) from after its affirmation , and they cut/sever what God ordered with it that (it) be reached/connected , and they corrupt in the earth/Planet Earth, those they are the losers
who break their bond with God after it has been established [in their nature], and cut asunder what God has bidden to be joined, and spread corruption on earth: these it is that shall be the losers
Who break their bond with Allah after it has been consolidated [in their nature], and cut asunder what Allah has deemed to be integrated; and spread corruption on earth: these it is that shall be the losers
The ones who break the covenant of Allah even after its (binding) compact and cut (off) what Allah has commanded to be held together and corrupt in the earth, those are they (who are) the losers
Those who break the covenant of Allah after ratifying it, and sever that which Allah ordered to be joined, and (who) make mischief in the earth: Those are they who are the losers
who break their established covenant with Him and the relations He has commanded to be kept and who spread evil in the land. These are the ones who lose a great deal
— those who break the Covenant of Allah after it has been made binding, and cut off the relations Allah has commanded to be joined, and spread disorder on the earth - it is these who are the losers
Who break the covenant of Allâh after contracting it, disunite that which Allâh has ordered to be joined, and spread corruption on earth: they are the ones who are doomed to eternal perdition.
Those who, after having affirmed solemnly, break their covenant with Allah; those who (violate and) sever that which Allah has deemed inviolable, and has ordered to be joined. They cause chaos in the world. Such ones are the losers
Who break the covenant of Allâh after contracting it, disunite what Allâh has ordered to be joined, and spread corruption on earth: It is they who are doomed to face perdition.
The wicked who do not fulfill their covenant with Allah after they have solemnly vowed to Him to do what has been enjoined, who disjoin humanity and policy instead of being joined together and separate the two hands that join one another in fidelity, and who disjoin all that Allah has ordained be joined together, and make mischief on earth and create discord, these are they who were born to be great losers
those who break their ties with Allah after it has been agreed; they break the tiesthat Allah has ordered to be joined, and they make trouble in the land: these are the losers.
those who violate Allah’s covenant after it has been affirmed, break whatever ˹ties˺ Allah has ordered to be maintained, and spread corruption in the land. It is they who are the ˹true˺ losers.
The ones who break their agreement with Allah after it has been entered into and who cut off what Allah commanded to be kept together and who cause corruption on earth - those are the losers.
who break God‘s covenant after accepting it, and put asunder what God has bidden to be united, and perpetrate corruption in the land. It is these who will surely be the lost ones
who violate GOD's covenant after pledging to uphold it, sever what GOD has commanded to be joined, and commit evil. These are the losers.
Those who break God's covenant after it is confirmed and sever what God commanded to be joined and corrupt the earth, they are doomed.
Those who break God's covenant after it is confirmed and sever what God commanded to be joined and corrupt the Earth; it is they who are losers.
Those who revoke Allah’s covenant after it has been chartered and are cutting what Allah has commanded to be joined with it and are spoiling the earth. Those are the losers.
Those who break the covenant of Allah after its confirmation and cut asunder what Allah has commanded to be joined, and they make corruption on the Earth; they are the losers
Who violate God's covenant after having accepted it, and cut asunder what He has ordered to be joined, and spread corruption in the land. They are the losers.
(There is One Creator and likewise mankind is but one Community. This is such an indisputable truth that all men and women will eventually embrace it. (83:6)). Those who break this ratified Covenant of Allah ((1:4-5), (9:111), (13:21-25)) that He has enjoined upon them, and thus create disorder and corruption in the earth, these it is who are the losers in the long run. ((2:213), (10:19), (31:28))
Who break the covenant of Allah after its confirmation and cut asunder what Allah has ordered to be joined, and make mischief in the land; these it is that are the losers
Who breaks the covenant of ALLAH after having established it, and cut asunder what ALLAH has bidden to be joined, and create disorder in the earth; it is these that are the losers
Those who break God’s Pact after accepting His Covenant, and sever what God has commanded be joined, and work corruption upon the earth, it is they who are the losers
(And) those who break Allah’s Promise after it is accepted, and who tear apart what Allah has ordered to be joined, and who make mischief on earth; These cause loss (only) to themselves
Those who violate God’s covenant after its ratification, cut what God commanded to be joined, and spread corruption on earth—these are the losers.
Those who violate God's covenant after its confirmation, and sever what God has commanded to be joined, and commit evil on earth. These are the losers.
Who break the covenant of Allah after contracting it and sever that which Allah has ordered to be joined and cause corruption on earth. It is those who are the losers
Those who break God's covenant after contracting it, and cut what God has commanded to be joined, and do evil in the earth. Those, they are the losers.
Those who break God's Covenant after it is ratified, and who sunder what God Has ordered to be joined, and do mischief on earth: These cause loss (only) to themselves
Those who break Allah's Covenant after it is ratified, and who sunder what Allah Has ordered to be joined, and do mischief on earth: These cause loss (only) to themselves
كَیۡفَ تَكۡفُرُونَ بِٱللَّهِ وَكُنتُمۡ أَمۡوَ ٰتࣰا فَأَحۡیَـٰكُمۡۖ ثُمَّ یُمِیتُكُمۡ ثُمَّ یُحۡیِیكُمۡ ثُمَّ إِلَیۡهِ تُرۡجَعُونَ ٢٨
How can you ignore God when you were lifeless and He gave you life, when He will cause you to die, then resurrect you to be returned to Him
How can you disbelieve in Allah? While you were lifeless and He gave you life. Then He will give you death, then again will bring you to life (on the Day of Resurrection), and then you will return to Him.
How will ye disbelieve in Allah whereas ye were lifeless and he quickened you; thereafter He will cause you to die, thereafter He will give you life, thereafter unto Him ye shall be returned
Then how can you disbelieve in God? He gave you life when you were dead. He will make you die again then bring you back to life: To Him then you will return
How can you deny that the Names of Allah comprise your essence (in accord with the meaning of the letter B) when you were lifeless (unaware of your essential reality) and He brought you to life (with the knowledge He disclosed to you); again He will cause you to die (from the state of thinking you are only the body), and again He will bring you to life (purify you from confining your existence to your body and enable you to live in a state of consciousness)... eventually you will see your reality.
How can you reject Allah, when you were dead and then He gave you life, then He will make you die and then give you life again, then you will be returned to Him?
How can you be unfaithful to Allah, [seeing that] you were lifeless and He gave you life, then He will make you die, and then He shall bring you to life, and then you will be brought back to Him
How can you disbelieve in God, seeing that you were dead, and He gave you life. Then He causes you to die. Then He will bring you to life again; and then you will be returned to Him
(O people!) how can you deny Allah? When you were without life He gave you life, then He will cause you to die and again raise you to life and you shall be made to return to Him
How do you disbelieve in God, seeing you were dead and He gave you life, then He shall make you dead, then He shall give you life, then unto Him you shall be returned
How do you disbelieve in God, when you were lifeless and He gave you life then He causes you to die and brings you back to life, and then you are returned to Him?
How can you reject the faith in God, knowing that you were dead and he brought you to life? Then He puts you to death and then He brings you back to life; and again to Him ultimately you will return
How can you lose faith in God, seeing that you were without life, and He gave you life? Then He will cause you to die, and will again bring you to life, and again to Him you will return
How can youpl deny Allah when you were lifeless and He gave you life, then He puts you to death, then He brings you to life, then to Him you are returned?
How can ye disbelieve in God, when ye were dead and He made you alive, and then He will kill you and then make you alive again, and then to Him will ye return
What has made you disbelieve in Allah? Whereas you were dead and He gave you life; then He will give you death, then bring you to life again, and then it is to Him you will return
How can you disbelieve in Allah when you used to be dead and then He brought you to life and then He puts you to death and then He will bring you to life and then unto Him will you return.
How is it that ye believe not in God? Since ye were dead, and He gave you life; He will hereafter cause you to die, and will again restore you to life; then shall ye return unto Him
How can you disbelieve in Allah, when you were dead and He made you alive, and then He will cause you to die, and then make you alive again, and then to Him will you return
How can you disbelieve Allah? Did He not give you life when you were dead, and He will cause you to die and then restore you to life. Then you will return to Him
How can ye withhold faith from God? Ye were dead and He gave you life; next He will cause you to die; next He will restore you to life: next shall ye return to Him
How do you disbelieve concerning Allah and you were dead and He gave you life; then He will give you death, then He will bring you to life, then unto Him you will be returned
How is it you are ungrateful to God? You had been lifeless, then, He gave you life. again, He will cause you to die. Again, He will give you life. And, again, you are returned to Him.
How can you reject faith in Allah? You know that once you were without life, and then He gave you life. He will cause you to die, and then He will again bring you to life. You will return to Him.
How can you deny Allah? Did He not give you life when you were lifeless; and will He not cause you to die and again bring you to life; and will you not ultimately return to Him
How is it that you adopt the attitude of disbelief towards Allah when the fact is that you were lifeless and He gave you life, and He will take away life from you and will again restore you to life: then you shall ultimately return to Him
How can you deny Allah and you were without life and He gave you life? Again, He will cause you to die and again bring you to life, then you shall be brought back to Him
How is it, that you do not believe in Allah, when you were dead then He gave you life, then He will cause you to die then bring you to life again, then to Him you will return?
How can you suppress the Truth about Allah!? It was He Who gave you life when you were but dead. He will then make you die and raise you up again to life. And to Him you will then return
How can you deny Allah, whereas you were lifeless and He gave you life, then He will cause you to die and will again bring you back to life, and then to Him you will be returned
How can you reject God when you were dead and He brought you to life Then He makes you die, then He brings you to life, then to Him you return
How can you reject God when you were dead and He brought you to life? Then He makes you die, then He brings you to life, then to Him you return.
How can you reject God when you were dead and He brought you to life? Then He makes you die, then He brings you to life, then to Him you return.
How do you disbelieve with God and you were deads, so He revived you, then He makes you die, then He revives you , then to Him you are being returned
How can you refuse to acknowledge God, seeing that you were lifeless and He gave you life, and that He will cause you to die and then will bring you again to life, whereupon unto Him you will be brought back
How can you refuse to acknowledge Allah, seeing that you were lifeless and He gave you life, and that He will cause you to die and then He will bring you again to life, whereupon unto Him you will be brought back
How do you disbelieve in Allah and you were dead, then He gave you life, thereafter He (causes) you to die, (and) thereafter He gives you life (again), (and) thereafter to Him you will be returned
How disbelieve ye in Allah when ye were dead and He gave life to you! Then He will give you death, then life again, and then unto Him ye will return
How dare you deny the existence of God Who gave you life when you initially had no life. He will cause you to die and bring you to life again. Then you will return to His Presence
.How is it that you deny Allah, while you were lifeless and He gave you life; then He will make you die, and then He will make you live again, and then to Him you will be returned
How can you be tempted to disbelieve in Allâh when you were dead He gave you life?! Then He will cause you to die, and then He will bring you to life. And (eventually) you are (destined to be) brought back to Him.
How can you not believe in Allah? You were (once) lifeless and He gave you life. Then, He will give you death, and then He will bring you back to life. Then, you shall return to Him
How can you be tempted to reject Allâh, seeing you were lifeless, He brought you into existence, then He will cause you to die, then give you life, then to Him you shall be returned?
How could you people deny Allah when you were inanimate and He brought you into being from nothingness and caused you to exist, then He shall deprive you of certain functional activities to occasion your death and then at the predetermined moment He shall resurrect you and back to Him you return for judgment
How can you deny Allah when you were dead and He brought you to life, then He will cause you to die and give you life once more, and to Him you shall be returned.
How can you deny Allah? You were lifeless and He gave you life, then He will cause you to die and again bring you to life, and then to Him you will ˹all˺ be returned.
How can you reject (faith in) Allah when you were dead and He brought you to life? Then He makes you die again, then He brings you to life again to return to Him.
How can you deny God? Did He not give you life when you were dead, and will He not cause you to die and then restore you to life? Will you not return to Him at last
How can you disbelieve in GOD when you were dead and He gave you life, then He puts you to death, then He brings you back to life, then to Him you ultimately return
How can you deny the truth in God when you were dead, and He made you alive? Then He will make you die, then make you alive, and then you will return to Him.
How can you deny the truth in God when you were lifeless, and He brought you to life? Then cause you to die and again bring you to life, and then you will return to Him.
How are you disbelieving with Allah? And you were dead, So, He gave life to you then He will cause you death, then He will revive you, then to Him you will be returning.
How can you deny Allah and you were dead and He gave you life, then He will cause you to die, then again restore you to life, and unto Him you will be returned ? (Therefore, neither your life nor your death is in your will; what you have is Allah's.
How can you reject God who has given you life after you were dead? He will cause you to die again then He will bring you back to life. To Him you shall return.
How can you disbelieve in Allah (knowing that) He it is Who gave you life when you were lifeless? Then He will cause you to die and bring you back to life again. And then, all of you will return unto Him. ((37:58), (40:11), (44:56), (76:1))
How do you deny Allah and you were dead and He gave you life? Again He will cause you to die and again bring you to life; then you shall be brought back to Him
How can you disbelieve in ALLAH? You were without life and HE gave you life, and then HE will cause you to die, then restore you to life, and then to HIM shall you be made to return
How can you disbelieve in God, seeing that you were dead and He gave you life; then He causes you to die; then He gives you life; then unto Him shall you be returned
How can you reject the Faith in Allah? Seeing that you were without life, and He gave you life: Then He will cause you to die and (He) will again bring you to life; And again to Him you will return
How can you disbelieve in God, when you were lifeless, then He gave you life, then He will cause you to die, then He will bring you back to life, and then to Him you will be returned?
How can you deny God, when you were dead and He gave you life, then He will put you to death, then He will bring you to life, then to Him you will be returned?
How can you disbelieve in Allah when you were lifeless and He brought you to life; then He will cause you to die, then He will bring you [back] to life, and then to Him you will be returned
How can you disbelieve in God and you were dead then He gave you life, then He will cause you to die, then He will give you life, then to Him you will be returned?
How can ye reject the faith in God?- seeing that ye were without life, and He gave you life; then will He cause you to die, and will again bring you to life; and again to Him will ye return
How can ye reject the faith in Allah?- seeing that ye were without life, and He gave you life; then will He cause you to die, and will again bring you to life; and again to Him will ye return
هُوَ ٱلَّذِی خَلَقَ لَكُم مَّا فِی ٱلۡأَرۡضِ جَمِیعࣰا ثُمَّ ٱسۡتَوَىٰۤ إِلَى ٱلسَّمَاۤءِ فَسَوَّىٰهُنَّ سَبۡعَ سَمَـٰوَ ٰتࣲۚ وَهُوَ بِكُلِّ شَیۡءٍ عَلِیمࣱ ٢٩
It was He who created all that is on the earth for you, then turned to the sky and made the seven heavens; it is He who has knowledge of all things
It is He, Who has created for you all that is on earth. Then He rose over towards the heaven and made them 7 heavens and He is the All- Knower of everything.
He it is who created for you all that is on the earth, thereafter He turned to the heaven, and formed them seven heavens. And He is of everything the Knower
He made for you all that lies within the earth, then turning to the firmament He proportioned several skies: He has knowledge of everything
It is HU (HU/He should be contemplated upon in multidimensional depth!) who created for you all of that which is on the earth (all of the qualities and functions of your body). Then He turned to your consciousness (brain) and arranged it into seven realms (seven levels of comprehension, seven stages of the self). He is knowing of all things as He creates everything from Himself (He comprises the essence of all manifestations).
It is He who created everything on the earth for you and then directed His attention up to heaven and arranged it into seven regular heavens. He has knowledge of all things.
It is He who created for you all that is in the earth, then He turned to the heaven, and fashioned it into seven heavens, and He has knowledge of all things
It is He Who (prepared the earth for your life before He gave you life, and) created all that is in the world for you (in order to create you – the human species – and make the earth suitable for your life); then He directed (His Knowledge, Will, Power, and Favor) to the heaven, and formed it into seven heavens. He has full knowledge of everything
It is He Who created for your benefit all that is in the earth. Moreover He turned Himself towards the space and fashioned seven heavens perfect (- denoting the multiplicity of cosmic system). He has full knowledge of all things
It is He who created for you all that is in the earth, then He lifted Himself to heaven and levelled them seven heavens; and He has knowledge of everything
He is the One Who created everything on the earth for you. He then turned to the sky and shaped it into seven skies. He knows everything.
God is the one Who created for you everything on earth. Then He directed His attention to the heaven and perfected seven universes therein; and He is fully aware of everything
It is He Who has created for you all things that are on earth, then He turned to the heaven, and fashioned it into seven firmaments, and He has perfect knowledge of all things
It is He Who created for youpl what is on earth, all together, then turned to the heaven and formed them into seven heavens. And He is All-Knowing of everything.
It is He who created for you all that is in the earth, then he made for the heavens and fashioned them seven heavens; and He knows all things
It is He Who created for you all that is in the earth; then He inclined towards the heaven, therefore fashioning it as proper seven heavens; and He knows everything
He it is who created for you what is in the earth altogether then He extended His presence to the Heaven and thereupon He extended them into seven heavens while He is All-knowing about everything.
It is He who hath created for you whatsoever is on earth, and then set his mind to the creation of heaven, and formed it into seven heavens; He knoweth all things
It is He who created for you all that is in the earth, and He designed the heavens also and fashioned (ordered) them as seven heavens; and He knows all things
He created for you all that is in the earth, then, He willed to the heaven, and leveled them seven heavens. He has knowledge of all things
He it is who created for you all that is on Earth, then proceeded to the Heaven, and into seven Heavens did He fashion it: and He knoweth all things
He It is Who created, in your interest, all that is on the earth. Then He paid full attention to the sky, so He perfected them into many heavens and He is perfectly aware of every thing
It is He Who created for you all that is in and on the earth. Again, He turned His attention to the heaven. Then, He shaped them into seven heavens. And He is Knowing of everything.
He created everything on earth for you. He turned to the sky and made it into seven layers. He has perfect knowledge of everything.
It is He Who has created for you all that there is in the earth; and directed Himself towards the sky and fashioned it into seven heavens. He has perfect knowledge of everything
He it is Who created for you all that there is on the Earth; He then turned to the sky and ordered it into seven heavens. And He has full knowledge of everything
He it is Who created for you all that is in the earth. And He directed Himself to the heaven, so He made them complete seven heavens; and He is Knower of all things
He it is Who has created for you, all that is in the earth. Moreover He set the balance towards the sky, then He balanced them (into) seven skies (higher levels) and He is the Knower of everything (Omniscient).
He it is Who created for you all that is on the earth. He then rose over towards the atmoshere and outer space and set them right, into seven spheres and skiesh. And He does have knowledge of all things
He is the One Who created for you all that is in the earth. Then He turned towards the higher regions (of the universe) and perfected them into seven heavenly firmaments. And He has full knowledge of everything
He is the One who created for you all that is on Earth, then He attend to the universe and made it seven universes, and He is aware of all things
He is the One who has created for you all that is on the earth, then He attended to the heaven and has made it seven heavens, and He is aware of all things.
He is the One who has created for you all that is on the earth, then He attended to the heaven and has made it seven heavens, and He is aware of all things.
He (is), who created for you what (is) in the land/earth/Planet Earth all together/wholly , then He tended to the sky/space, so He straightened them (into) seven skies/space(s), and He is with every thing knowledgeable
He it is who has created for you all that is on earth, and has applied His design to the heavens and fashioned them into seven heavens; and He alone has full knowledge of everything
He it is Who has created for you all that is on earth, and has applied His design to the heavens and fashioned them into seven heavens; and He alone has full knowledge of everything
He is (The One) Who created for you whatever is in the earth altogether. Thereafter He leveled Himself (How He did so is beyond human understanding stauling) to the heaven; so He leveled them seven heavens, and He is Ever-Knowing of everything
He it is Who created for you all that is in the earth. Then turned He to the heaven, and fashioned it as seven heavens. And He is knower of all things
It is He who created everything on earth for you. Then, directing His order towards the realm above, He turned it into seven heavens. He has knowledge of all things
It is He who created for you all that the earth contains; then He turned to the heavens and made them seven skies — and He is the knower of all things
He is the One Who created for you all that is on the earth. Then turned He to the sky, and fashioned it as seven heavens. And He is the All-Knowing of all things.
He it is, Who created for you every single thing that exists on earth. Then, He turned to the heavens. He evened and fashioned them into seven heavens. He is fully aware of every single thing
He is the One Who created for you all that is on the earth. Then turned He to the sky and fashioned it as seven heavens. And He has full knowledge of all things.
He is it Who created for you all that is on earth, then applied He Himself to. the immeasurable expanse of the realm and set it in order and arranged it in seven heavens, and He is AL-'Alim who has infinite knowledge of all things
It is He who created everything on Earth for you, then He turned to the sky and completed the seven Heavens; He has knowledge of all things.
He is the One Who created everything in the earth for you. Then He turned towards the heaven, forming it into seven heavens. And He has ˹perfect˺ knowledge of all things.
He alone created for you everything on earth, then He turned to the heaven and shaped it into seven heavens, and He knows everything.
He created for you all that the earth contains; then, ascending to the sky, He fashioned it into seven heavens. And He has knowledge of all things
He is the One who created for you everything on earth, then turned to the sky and perfected seven universes therein, and He is fully aware of all things.
It is He who created everything on the earth for you, and then turned toward heaven, and He made them seven heavens. He has knowledge of all things.
It is He who created everything on the Earth for you, and then turned toward heaven, and He made them seven heavens. He alone knows all things.
He who created for you what is in the earth altogether. Then he settled into the sky, so He settled them into seven skies. And He is with everything, Knowledgeable.
It is He Who created for you all that is in the earth; then turned (His Will) to heaven and fashioned it into seven heavens, for He is All-Knowing of all things
It is He who created for you all that is on earth. He then turned to heaven and fashioned it into seven heavens. He has knowledge of all things.
He it is Who has created for you all that is in the earth. And He has applied His Design to the Sky and fashioned it as seven heavens. ((11:7), (53:31), (57:1-2)). And He alone is Knower of all things
He it is Who created for you all that is in the earth, and He directed Himself to the heaven, so He made them complete seven heavens, and He knows all things
HE it is WHO created for you all that is in the earth; then HE turned towards the heavens, and HE perfected them as seven heavens; and HE has perfect knowledge of all things
He it is Who created for you all that is on the earth. Then He turned to Heaven and fashioned it into seven heavens, and He is Knower of all things
It is He Who has created all things for you that are on earth; In addition, His plans called for the heavens, and He gave Order and Perfection to the seven skies: And of all things He is All Knowing (Aleem)
It is He who created everything on earth for you, then He turned towards the sky and formed them into seven heavens. He is fully aware of everything.
It is He who created for you everything on earth, then turned to the heaven, and made them seven heavens. And He is aware of all things
It is He who created for you all of that which is on the earth. Then He directed Himself to the heaven, [His being above all creation], and made them seven heavens, and He is Knowing of all things
He is the one who created for you what is in the earth all together. Then He made for the heaven and fashioned them seven heavens. And He knows all things.
It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge
It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge
4
Greatness of Man
وَإِذۡ قَالَ رَبُّكَ لِلۡمَلَـٰۤىِٕكَةِ إِنِّی جَاعِلࣱ فِی ٱلۡأَرۡضِ خَلِیفَةࣰۖ قَالُوۤا۟ أَتَجۡعَلُ فِیهَا مَن یُفۡسِدُ فِیهَا وَیَسۡفِكُ ٱلدِّمَاۤءَ وَنَحۡنُ نُسَبِّحُ بِحَمۡدِكَ وَنُقَدِّسُ لَكَۖ قَالَ إِنِّیۤ أَعۡلَمُ مَا لَا تَعۡلَمُونَ ٣٠
[Prophet], when your Lord told the angels, ‘I am putting a successor on earth,’ they said, ‘How can You put someone there who will cause damage and bloodshed, when we celebrate Your praise and proclaim Your holiness?’ but He said, ‘I know things you do not.’
And (remember) when your Lord said to the angels: “Surely, I am going to place a successor on earth.” They said: “Will You place in it those who will make mischief in it and shed blood, while we praise You and glorify Your name?” He (Allah) said: “Indeed I know what you don’t know.”
And recall what time thine Lord said unto the angels: verily I am going to place a vicegerent On the earth. They said: wilt Thou place therein one who will act corruptly therein and shed blood While we hallow Thine praise and glorify Thee! Allah said: verily I know that which ye know not
Remember, when your Lord said to the angels: "I have to place a trustee on the earth," they said: "Will You place one there who would create disorder and shed blood, while we intone Your litanies and sanctify Your name?" And God said: "I know what you do not know."
And when your Rabb said to the angels (angels here are personifications of the qualities of the Names comprising one’s body, hence the addressee here is you), “I will make upon the earth (the body) a vicegerent (conscious beings who will live with the awareness of the Names).” They said, “Will You make one who causes corruption and sheds blood therein, while we declare Your hamd (evaluate your existence that you have manifested through us) and engage in your tasbih (are in service to Your will, which in every instant manifests in a different state) and sanctify You (hold you above and beyond all inadequacies)?” Allah said, “Indeed, I am Aleem (All-Knowing) of that which you do not know.”
When your Lord said to the angels, ´I am putting a khalif on the earth,´ they said, ´Why put on it one who will cause corruption on it and shed blood when we glorify You with praise and proclaim Your purity?´ He said, ´I know what you do not know.´
When your Lord said to the angels, ‘Indeed I am going to set a viceroy on the earth,’ they said, ‘Will You set in it someone who will cause corruption in it, and shed blood, while we celebrate Your praise and proclaim Your sanctity?’ He said, ‘Indeed I know what you do not know.’
Remember (when) your Lord said to the angels: "I am setting on the earth a vicegerent." The angels asked: "Will you set therein one who will cause disorder and corruption on it and shed blood, while we glorify You with Your praise (proclaim that You are absolutely free from any defect and that all praise belongs to You exclusively,) and declare that You alone are all-holy and to be worshipped as God and Lord." He said: "Surely I know what you do not know."
And (recall) when your Lord said to the angels, `I am (according to My usual practice) going to appoint a supreme religious head in the land (to convey My Message to human beings and to execute My will in the universe).' They said, `Will You create (also) therein such (people) as will cause disorder in it and shed blood while we already glorify You with Your true praise and extol Your holiness.' He (- God) answered, `I know that which you do not know.
And when thy Lord said to the angels, 'I am setting in the earth a viceroy.' They said, 'What, wilt Thou set therein one who will do corruption there, and shed blood, while We proclaim Thy praise and call Thee Holy?' He said, 'Assuredly I know that you know not.
And when your Lord said to the angels that I am placing a successor (and replacement) on the earth, they said: “Will You place someone who commits corruption and sheds blood while we glorify You with Your praise and sanctify You?” He said: “I know something that you do not know.”
Your Lord said to the angles: “I am going to place man as my representative on earth.” They said: “Will you place on earth the one who will make mischief and shed blood? You know that we sing Your praises and glorify You [would you kindly explain the rational behind this decision of yours?]
"Behold," your Lord said to the angels, “I will evolve a creation of free will on the earth.” They said, “Will You place one there who will do harm and shed blood, while we celebrate and praise You?” He said, “I know what you know not.
And recall when yoursg Lord said to the angels, “I am appointing a viceroy in the earth.” They said, “Will You appoint in it someone who causes corruption in it and sheds blood, while we highly exalt You with praise and proclaim Your holiness?” He said, “Indeed, I know what you do not know.”
And when thy Lord said unto the angels, 'I am about to place a vicegerent in the earth,' they said, 'Wilt Thou place therein one who will do evil therein and shed blood? we celebrate Thy praise and hallow Thee.' Said (the Lord), 'I know what ye know not.
And (remember) when your Lord said to the angels, "I am about to place My Caliph in the earth"; they said, "Will You place (as a caliph) one who will spread turmoil in it and shed blood? Whereas we glorify You with praise and proclaim Your Sanctity"; He said, "I know what you do not."
And when your Lord said to the angels, “Truly I am going to appoint a vicegerent in the earth.” They said, “Are you going to appoint therein one that will spread corruption therein and will spill the blood while we are glorifying Your praises and sanctifying [Your names] for You.” He said, “Truly I know that which you do not know.”
When thy Lord said unto the angels, I am going to place a substitute on earth; they said, Wilt thou place there one who will do evil therein, and shed blood? But we celebrate thy praise, and sanctify Thee. God answered, verily I know that which ye know not
And when your Lord said unto the angels, "I am about to place a Vicegerent (Agent, Successor, Inheritor) in the earth," they said, "Will you place therein one who will do evil therein and shed blood? While we celebrate Thy praise and glori
When your Lord said to the angels: 'I am placing on the earth a caliph, ' they replied: 'Will You put there who corrupts and sheds blood, when we exalt Your praises and sanctify You? ' He said: 'I know what you do not know.
When thy Lord said to the angels, "Verily, I am about to place one in my stead on earth," they said, "Wilt thou place there one who will do ill therein and shed blood, when we celebrate thy praise and extol thy holiness?" God said, "Verily, I know what ye know not."
And when your Nourisher-Sustainer said to the angels: “I am about to place Khalifa on earth.” They said: “Will you place therein one who makes disorder therein and sheds blood, while we are steadfast in Your glorification and propagate Your Highness?” (Allah) said: “Certainly I know more, what you do not know.”
And when thy Lord said to the angels: Truly, I am assigning on the earth a viceregent. They said: Wilt Thou be One Who Makes on it someone who makes corruption on it and sheds blood, while we glorify Thy praise and sanctify Thee? He said: Truly, I know what you know not!
Recall that your Lord announced to the angels, “I will create a representative upon Earth.” They responded, “Why would You create someone who would create evil and shed blood? We celebrate Your praises and glorify Your holiness.” Allah answered, “I know things about which you know nothing.”
Note that occasion, when your Lord said to the angels: I am going to place a vicegerent on earth. They said: "Will You place there one who will make mischief and shed blood while we sing Your praises and glorify Your name?" Allah said: "I know what you know not."
Just recall the time when your Lord said to the angels, "I am going to appoint a vicegerent on the Earth." They humbly enquired, "Are you going to appoint such a one as will cause disorder and shed blood on the Earth? We are already engaged in hymning Your praise, and hallowing Your name"
And when they Lord said to the angels, I am going to place a ruler in the earth, they said: Wilt Thou place in it such as make mischief in it and shed blood? And we celebrate Thy praise and extol Thy holiness. He said: Surely I know what you know not
And when your Fosterer said to the angels , "I am going to make a successor in the earth." They said, "Are you going to make (him, the successor) in it, who would act corruptly in it and shed blood, when we glorify You by praising You and exalt Your Holiness?" He (Allah) replied, "I know that which you do not know."
And when your Lord said to the angels, "I am indeed going to establish a vicegerent on the earth", they said, "Will You establish therein those who would spread discord therein and shed blood? And we glorify You with praises, and sanctify You!" He (Allah) said, "I know that which you do not know."
And (recall) when your Lord said to the angels: ‘I am about to place My vicegerent on the earth.’ They submitted: ‘Will You put Your (vicegerent) on the earth such as will do mischief in it and shed blood, whilst we are engaged in glorifying You with celebrating Your Praise and extolling Your Holiness (all the time)?’ (Allah) said: ‘I know that which you do not know.
And your Lord said to the Angels: "I am placing a successor on Earth." They said: "Would You place in it he who would corrupt in it, and spill blood, while we sing Your glory, and praise You" He said: "I know what you do not know."
And your Lord said to the angels: "I am placing a successor on the earth." They said: "Will You place in it he who would make corruption in it, and spill blood; while we praise by Your glory, and exalt to You?" He said: "I know what you do not know.
And your Lord said to the angels: "I am placing a successor on the earth." They said: "Will You place in it he who would make corruption in it, and spill blood; while we glorify Your praise, and exalt to You?" He said: "I know what you do not know."
And when your Lord said to the angels: "That I am making/creating/putting in the earth a caliph/successor/leader ." They said: "Do you make/create/put in it, who corrupts in it and sheds the blood, and we praise/glorify with Your praise and we (continue to admit Your) holiness/sanctity to You." He said: "I know what you do not know."
AND LO! Thy Sustainer said unto the angels: "Behold, I am about to establish upon earth one who shall inherit it." They said: "Wilt Thou place on it such as will spread corruption thereon and shed blood -whereas it is we who extol Thy limitless glory, and praise Thee, and hallow Thy name?" [God] answered: "Verily, I know that which you do not know."
And Lo! Your Sustainer said unto the angels, “Behold, I am about to render on earth a khalifah (successor).” They said, “Will You place on it such as will spread corruption thereon and shed blood; whereas it is we who extol Your limitless glory, and praise You, and hallow Your name?” [Allah] answered, “Verily, I know that which you do not know.
And (remember) as your Lord said to the Angels, "Surely I am making in the earth a successor." They said, "Will You make therein one who will corrupt in it and shed blood (Literally: bloods) while we (are the ones who) extol (with) Your praise and call You Holy? Literally: hallow for you)" He said, "Surely I know whatever you do not know."
And when thy Lord said unto the angels: Lo! I am about to place a viceroy in the earth, they said: Wilt thou place therein one who will do harm therein and will shed blood, while we, we hymn Thy praise and sanctify Thee? He said: Surely I know that which ye know not
When your Lord said to the angels, "I am appointing someone as my deputy on earth," they said (almost protesting), "Are you going to appoint one who will commit corruption and bloodshed therein, even though we (are the ones who) commemorate Your Name and glorify You?" The Lord said, "I know that which you do not know"
(Remember) when your Lord said to the angels, .I am going to create a deputy on the earth!. They said, .Will You create there one who will spread disorder on the earth and cause bloodshed, while we proclaim Your purity, along with your praise, and sanctify Your name?. He said, .Certainly, I know what you know not
(Mention) when your Lord said unto the ‘Angels’: "Indeed, I am going to appoint a viceroy on the earth." They said: "Will You place upon it someone who will spread corruption therein and shed blood while we celebrate Your praise and venerate Your sanctity?" He said: "Indeed, I know perfectly well which you have no knowledge of (it)."
And (remember) when your Lord said to the angels, "I am going to appoint a deputy (a viceroy) on earth." They said, "Would You place a species on earth that will cause chaos, and shed blood? We chant Your praises, and We venerate and glorify Your name (constantly)." He said, "I, of course know that, which you do not know!"
And (mention) when your Lord said to the Angels: ‘Verily, I am going to appoint a vicegerent on the earth’, they said: ‘Will You place upon it someone who will spread corruption therein and shed blood while we celebrate Your praise and venerate Your sanctity?’. He said: ‘I have full Knowledge of that which you cannot encompass in knowledge’.
For once Allah made a proclamation, to the angels of a great event; He said to them: "I am inducting a Vicegerent* on earth." The angels said: "Will You assign the earth to someone who shall make mischief therein, create discord and shed blood, while we adore Your Eternal Name and to You we express our feelings of warm approbation and extoll Your glorious attributes!" "But I am," said Allah, "AL-'Alim, Who knows what you do not know."
Remember when Your Lord told the Angels: “I am creating a representative on Earth”. They replied: “Are You creating someone who will make trouble there and shed blood? Is it not enough that we glorify You with praises and proclaim Your Holiness?” He said: “I know what you don’t know”
˹Remember˺ when your Lord said to the angels, “I am going to place a successive ˹human˺ authority on earth.” They asked ˹Allah˺, “Will You place in it someone who will spread corruption there and shed blood while we glorify Your praises and proclaim Your holiness?” Allah responded, “I know what you do not know.”
When your Lord said to the angels, "I am going to place a representative on earth", they said, "Are you going to place someone there who will cause corruption and spill blood, whilst we (already) sing your praise and glorify you?" He said, "I know what you don´t know."
And when your Lord said to the angels: ‘I am placing on the earth one that shall rule as My deputy,‘ they replied: ‘Will You put there one that will do evil and shed blood, when we have for so long sung Your praises and sanctified Your name?‘ He said: ‘I know what you know not.‘
Recall that your Lord said to the angels, "I am placing a representative (a temporary god) on Earth." They said, "Will You place therein one who will spread evil therein and shed blood, while we sing Your praises, glorify You, and uphold Your absolute authority?" He said, "I know what you do not know."
When your Lord told the angels, "I will place a steward on earth," they said, "Will you put someone there who will corrupt it and shed blood, while we glorify, praise, and sanctify You?" He said, "I know things you do not know."
When your Lord told the angels, "I will place a successor on Earth," they said, "Will you put someone there who will corrupt it and shed blood while we glorify, praise, and sanctify You?" He said, "I know what you do not know."
And when your Lord said to the angels, “I am setting up on the earth a successor.” They said, “Will you set up in it who will spoil in it and shed the blood? While we Glorify with your praises and sanctify you?” He said, “I know what you are not knowing.”
When your lord said to the angels : ' I am appointing on the earth a deputy', they said: ' will you place therein one who will make mischief therein and shed blood, while we celebrate your praise and extol your holiness? ' he said: 'assuredly I know what you know not'
Your Lord said to the angels, 'I am appointing a vicegerent on earth.' They said, 'Will You appoint on it someone who would spread corruption and shed blood, whereas we celebrate Your praises and extol Your holiness?' He said, 'I surely know that of which you have no knowledge.'
He announced His Plan to the angels (the Universal physical Laws), "Behold, I am about to place a creation in the earth that will inherit it." They exclaimed, "Will you place on it such creation as will cause disorder therein and shed blood! Whereas we strive to establish Your glory in the Universe and make it manifest that You Lord are Impeccable!" He answered, "Behold, I know that which you know not." ((15:27), (16:49-50)). Human evolution: ((6:2), (7:189), (22:5), (23:12-13), (25:54), (32:7-9), (35:11), (37:11), (71:17))
And when your Lord said to the angels, I am going to place in the earth a khalif, they said: What! wilt Thou place in it such as shall make mischief in it and shed blood, and we celebrate Thy praise and extol Thy holiness? He said: Surely I know what you do not know
And when thy Lord said to the angels, `I am about to place a viceregent in the earth,' they said `Wilt THOU place therein such as will cause disorder in it, and shed blood? - and we glorify THEE with THY praise and extol THY holiness,' HE answered, `I know what you know not.
And when thy Lord said to the angels, “I am placing a vicegerent upon the earth,” they said, “Wilt Thou place therein one who will work corruption therein, and shed blood, while we hymn Thy praise and call Thee Holy?” He said, “Truly I know what you know not.
And (remember) when your Lord said to the angels; "I will create a vicegerent on earth." They said: "Will You place in there, one who will make mischief and shed blood in there? While we (indeed) celebrate Your Praises and glorify Your Holy (Name)?" He said: "I do know what you do not know."
When your Lord said to the angels, “I am placing a successor on earth,” they questioned, “Will You place in it one who will spread corruption and shed blood, while we glorify You with praises and sanctify You?” He answered, “I know what you don’t know.”
When your Lord said to the angels, 'I am placing a successor on earth.' They said, 'Will You place in it someone who will cause corruption in it and shed blood, while we declare Your praises and sanctify You?' He said, 'I know what you do not know.'
And [mention, O Muhammad], when your Lord said to the angels, "Indeed, I will make upon the earth a successive authority." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?" Allah said, "Indeed, I know that which you do not know."
And when your Lord said to the angels, 'Indeed, I am making a vicegerent in the earth.' They said, 'Will You make in it one who will do evil in it and shed blood, while we glorify with Your praise and we call You holy?' He said, 'Indeed, I know what you do not know.'
Behold, thy Lord said to the angels: "I will create a vicegerent on earth." They said: "Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I kn ow what ye know not."
Behold, thy Lord said to the angels: "I will create a vicegerent on earth." They said: "Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not."
وَعَلَّمَ ءَادَمَ ٱلۡأَسۡمَاۤءَ كُلَّهَا ثُمَّ عَرَضَهُمۡ عَلَى ٱلۡمَلَـٰۤىِٕكَةِ فَقَالَ أَنۢبِءُونِی بِأَسۡمَاۤءِ هَـٰۤؤُلَاۤءِ إِن كُنتُمۡ صَـٰدِقِینَ ٣١
He taught Adam all the names [of things], then He showed them to the angels and said, ‘Tell me the names of these if you truly [think you can].’
And He taught Adam the names of all things, then He showed them to the angels and said: “Tell Me the names of these if you are truthful.”
And He taught Adam the names, all of them; thereafter He set them before the angles, and said declare unto Me the names of those if ye say sooth
Then He gave Adam knowledge of the nature and reality of all things and everything, and set them before the angels and said: "Tell Me the names of these if you are truthful."
And He taught (programmed) Adam (the name ‘Adam’ in the Quran references every single human, who in reality is nonexistent and has been created from a state of nothingness through the manifestation of a composition of Names) all of the Names (all knowledge pertaining to the Names and their manifestation). Then said to the angels, “Explain the (qualities of the) Names of (Adam’s) existence, if you insist on your claim.”
He taught Adam the names of all things. Then He arrayed them before the angels and said, ´Tell me the names of these if you are telling the truth.´
And He taught Adam the Names, all of them; then presented them to the angels and said, ‘Tell me the names of these, if you are truthful.’
(Having brought him into existence, God) taught Adam the names, all of them. Then (in order to clarify the supremacy of humankind and the wisdom in their being created and made vicegerent on the earth), He presented them (the things and beings, whose names had been taught to Adam, with their names) to the angels, and said, "Now tell Me the names of these, if you are truthful (in your praising, worshipping, and sanctifying Me as My being God and Lord deserves)
And He taught Adam the names, all of them, then He presented (the objects of) these names to the angels and said, `Tell Me the names of these (things) if what you say is right.
And He taught Adam the names, all of them; then He presented them unto the angels and said, 'Now tell Me the names of these, if you speak truly.
And He taught Adam the attributes/names, all of them. And then presented them to the angels and said: “Tell Me the attributes/names of these, if you are truthful.”
[Once God created Adam, in order to answer the Angles’ question,] He taught Adam every possible subject and then asked questions about those subjects from the angles [making his points that in spite of the man’s shortcoming, he is given a higher level of learning capacity than the angles (who do not shed blood or make mischief) do not possess]
And He taught Adam the names of all things, then He placed them before the angels and said, “Tell me the names of these if you are right.
And He taught Adam the names, all of them; then He presented them to the angels and said, “Inform Me of the names of these, if you are truthful.”
And He taught Adam the names, all of them; then He propounded them to the angels and said, 'Declare to me the names of these, if ye are truthful.
And Allah the Supreme taught Adam all the names (of things), then presented them to the angels, saying, "Tell Me the names of these, if you are truthful."
So He taught Adam the names all of them then He presented them to the angels and He said, “Inform me about the names of these if indeed you are truthful.”
and He taught Adam the names of all things, and then proposed them to the angels, and said, declare unto Me the names of these things if ye say truth
And He taught Adam the Names (qualities), all of them; then He propounded them to the angels and said, "Declare to Me the names of these, if you are truthful."
He taught Adam (father of humans) the names all of them and then presented them to the angels, saying: 'Tell Me the names of these, if you are truthful.
And he taught Adam the names of all things, and then set them before the angels, and said, "Tell me the names of these, if ye are endued with wisdom."
And He taught Adam characteristics of every thing of that (earth) and He brought them in view to the angels and said: “Tell me the characteristics of all this if you are truthful.”
And He taught Adam the names, all of them. Again, He presented them to the angels and said: Communicate to Me the names of these if you had been ones who are sincere.
(Allah) taught Adam the names of all things. He placed (those things) before the angels and said, “Tell Me the names of these if you’re so smart.”
He taught Adam the names of all things; then He presented the things to the angels and said: "Tell Me the names of these if what you say is true?"
Allah replied, "I know what you do not know." After this he taught Adam the names of all things. Then He set these before the angels and asked, "Tell Me the names of these things, if you are right (in thinking that the appointment of a vicegerent will cause disorder)"
And He taught Adam all the names, then presented them to the angels; He said: Tell Me the names of those if you are right
And He taught Adam all names $, then He presented them (things) before the angels and said, "Inform Me of the names of these if you are right (in your objection to Adam being made the successor on earth)." $ A name normally indicates the purpose or use of a thing.
And He taught Adam all the names. Then He placed them before the angels. Then He said to them, "Describe to me these names, if you do really know the truth."
And Allah taught Adam the names of all (things), and then presented them before the angels and said: ‘Tell Me the names of these things if you are true (in your assumption).
And He taught Adam the description of all things, then He displayed them to the Angels and said: "Inform Me the descriptions of these things if you are truthful."
And He taught Adam the names of all things, then He displayed them to the angels and said: "Inform Me of the names of these if you are truthful.
And He taught Adam the names of all things, then He displayed them to the angels and said: "Inform Me of the names of these if you are truthful."
And He taught Adam the names, all of them, then He displayed/exhibited/showed them on (to) the angels, so He said: "Inform Me with (the) names (of) those, if you were truthful."
And He imparted unto Adam the names of all things; then He brought them within the ken of the angels and said: "Declare unto Me the names of these [things], if what you say is true."
And He imparted unto Adam the names of all things; and then He exhibited them to the angels and said, “Declare unto Me the names of these [things], if what you say is true.
And He taught Adam all the names; Thereafter He set them before the Angels; so He said, "Inform me of the names of these, in case you are sincere."
And He taught Adam all the names, then showed them to the angels, saying: Inform Me of the names of these, if ye are truthful
He taught Adam all the names. Then He introduced (some intelligent beings) to the angels, asking them to tell Him the names of these beings, if the angels were true to their claim (that they more deserved to be His deputies on earth)
And He taught ‘Adam the names, all of them; then presented them before the angels, and said, .Tell me their names, if you are right
He taught ‘Adam’ all the names and then He presented them to the ‘Angels’ and said: "Inform Me the names of these, if you are (really) truthful."
And He taught Adam the names of all the things. Then, presented them before the angels and said, "Tell Me the names of all these (things) if you are right."
And He taught Adam all the names and then He presented them to the Angels and said: ‘Inform Me the names of these if you were truthful’.
Then, He created Adam; Foreknowing that he would be destined to inhabit the earth, Allah imparted to him knowledge of all the names denoting members of all classes of beings and objects, the animate and the inanimate, the material and the immaterial. He then presented them to the angels, saying: "Give Me the designations of all that I imparted to Adam if you are declaring the truth."
He taught Adam the names of all things, then presented them to the Angels and asked: “Tell Me the names of these things, if you are right”.
He taught Adam the names of all things, then He presented them to the angels and said, “Tell Me the names of these, if what you say is true?”
And He taught Adam all the names and then presented (things) to the angels and said: "tell me the names of these if you are right."
He taught Adam the names of all things and then set them before the angels, saying: ‘Tell Me the names of these, if what you say be true.‘
He taught Adam all the names then presented them to the angels, saying, "Give me the names of these, if you are right."
He taught Adam the names of everything, and then showed them to the angels. He said, "Tell me the names of these if you are so sure of yourselves."
He taught Adam the names of all things and then showed them to the angels. He said, "Tell me the names of these if you are so sure of what you know."
And He taught Adam the names, all of them; then he presented them to the angels, and said, “Inform Me with names of these, if you are truthful.''
And he taught Adam all the names,then he presented them before the angels, and said: 'tell me the names of these if you are right'
And He taught Adam the names of all things and then turned to the angels and said, 'Tell Me the names of these things, if what you say is true.'
Then Allah endowed mankind with the capacity to attain knowledge (that the angels would never have). Then He showed the angels certain things and said to them, "Tell me if you have the capacity to learn about things in the Universe, in case what you say is true." (That this new creation is but vain)
And He taught Adam all the names, then presented them to the angels; then He said: Tell me the names of those if you are right
And HE taught Adam all the names, then HE put the objects of these names before the angles and said, `Tell ME the names of these, if you are right,
And He taught Adam the names, all of them. Then He laid them before the angels and said, “Tell me the names of these, if you are truthful.
And He taught Adam the names of all things: Then He placed them before the angels and said: "Tell Me the names of these (things) if you are right."
He taught Adam the names—all of them. Then He presented them to the angels, and said, “Tell me the names of these, if you are truthful.”
And He taught Adam the names, all of them; then he presented them to the angels, and said, 'Tell Me the names of these, if you are sincere.'
And He taught Adam the names - all of them. Then He showed them to the angels and said, "Inform Me of the names of these, if you are truthful."
And He taught Adam the names, all of them. Then He presented them to the angels then He said, 'Inform Me of the names of these, if you are truthful.'
And He taught Adam the nature of all things; then He placed them before the angels, and said: "Tell me the nature of these if ye are right."
And He taught Adam the names of all things; then He placed them before the angels, and said: "Tell me the names of these if ye are right."
قَالُوا۟ سُبۡحَـٰنَكَ لَا عِلۡمَ لَنَاۤ إِلَّا مَا عَلَّمۡتَنَاۤۖ إِنَّكَ أَنتَ ٱلۡعَلِیمُ ٱلۡحَكِیمُ ٣٢
They said, ‘May You be glorified! We have knowledge only of what You have taught us. You are the All Knowing and All Wise.’
They (angels) replied: “Glory to You; we have no knowledge except what You have taught us. Surely, it is You, the All-Knower, the All-Wise.”
They said: hallowed be Thou no knowledge is our save that which Thou hast taught us, verily Thou! Thou art the Knower, Wise
And they said: "Glory to You (O Lord), knowledge we have none except what You have given us, for You are all-knowing and all-wise."
(Unable to make this evaluation) they (the angels) said, “Subhan, You are (beyond being limited or conditioned by any of your constant creations)! It is not possible for us to have any knowledge except that which You manifest through us! Undoubtedly, you are the Aleem (possessor of absolute knowledge) and the Hakim (the One who manifests this systematically).”
They said, ´Glory be to You! We have no knowledge except what You have taught us. You are the All-Knowing, the All-Wise.´
They said, ‘Immaculate are You! We have no knowledge except what You have taught us. Indeed You are the All-knowing, the All-wise.’
(In acknowledgement of their imperfection, and their perception of the truth of the matter, the angels) said: "All-Glorified You are (in that You are absolutely above having any defect and doing anything meaningless, and Yours are all the attributes of perfection). We have no knowledge save what You have taught us. Surely You are the All-Knowing, the All-Wise."
They said, `Glory be to You, we have no knowledge except that which You have given us; You, indeed, only You are the All-knowing, the All-wise.
They said, 'Glory be to Thee! We know not save what Thou hast taught us. Surely Thou art the All-knowing, the All-wise.
The angels said: “You are flawless (glory to You), we only know what You taught us, You are the knowledgeable and the wise.”
The angles replied: “Glory being worthy of You, we do not know nothing more than what You have taught us. You are the one who knows everything and You are the Wise.”
They said, “Glory be to You, we have no knowledge, except what You have taught us. In truth it is You Who are perfect in knowledge and wisdom.
They said, “Highly Exalted be You! We have no knowledge except what You have taught us. Indeed, it is You Who are the All-Knowing, the All-Wise.”
They said, 'Glory be to Thee! no knowledge is ours but what Thou thyself hast taught us, verily, Thou art the knowing, the wise.
They said, "Purity is to You! We do not have any knowledge except what You have taught us! Indeed You only are the All Knowing, the Wise."
They said, “Glory be unto You. There is no knowledge for us except that which You have taught us. Truly You are The All-knowing, The All-wise.”
They answered, praise be unto thee, we have no knowledge but what Thou teachest us, for Thou art knowing and wise
They said, "Glory be to Thee! No knowledge is ours but what Thou Thyself have taught us, verily, you are the Knower, the Wise."
'Exaltations to You, ' they replied, 'we have no knowledge except that which You have taught us. You are indeed the Knowing, the Wise.
They said, "Praise be to Thee! We have no knowledge but what Thou hast given us to know. Thou! Thou art the Knowing, the Wise."
They said: “Glory to You, we have no knowledge except what you have taught us. Verily You, You (are) the All-Knower, the All-Wise.”
They said: Glory be to Thee! We have no knowledge but what Thou hadst taught us. Truly, Thou, Thou alone art The Knowing, The Wise.
They answered, “Glory to You! We have no knowledge except what You have taught us. Truly, it is only You who is perfect in knowledge and wisdom.”
Glory to You, they replied, "we have no knowledge except what You have taught us: in fact You are the One who is perfect in knowledge and wisdom."
They replied, "Glory be to You. You alone are free from defect. We possess only that much knowledge which You have given us. Indeed You alone are All-Knowing and All-Wise."
They said: Glory be to Thee! We have no knowledge but that which Thou has taught us. Surely Thou art the Knowing, the Wise
They (angels) replied, "Glory be to You, we do not have knowledge except of that which You taught us. You are certainly the Knowing, the Wise."
They said, "Glory to You! We do have no knowledge other than what You have taught us. You indeed are the One having knowledge of everything and the One possessing all wisdom!"
The angels (humbly) submitted: ‘Glory to You, You are Holy (free from every deficiency). We have no knowledge except that which You have taught us. Surely, You alone are All-Knowing, All-Wise.
They said: "Glory be to You, we have no knowledge except that which You have taught us, You are the Knowledgeable, the Wise."
They said: "Glory to You, we have no knowledge except that which You have taught us, You are the Knowledgeable, the Wise."
They said: "Glory to You, we have no knowledge except that which You have taught us, You are the Knowledgeable, the Wise."
They said: "Your praise/glory , no knowledge to us except what You taught us , that You are the knowledgeable, the wise/judicious ."
They replied: "Limitless art Thou in Thy glory! No knowledge have we save that which Thou hast imparted unto us. Verily, Thou alone art all-knowing, truly wise."
They replied, “Limitless are You in Your glory! No knowledge have we save that which You have imparted unto us. Verily, You alone are All-Knowing, Truly Wise.
They said, All Extolment be to You! We have no knowledge except that which You have taught us. Surely, You, Ever You, are The Ever-Knowing, The Ever-Wise."
They said: Be glorified! We have no knowledge saving that which Thou hast taught us. Lo! Thou, only Thou, art the Knower, the Wise
The angels replied, "You are glorious indeed! We do not know more than what You have taught us. You alone are All-knowing and All-wise"
They said, .To You belongs all purity! We have no knowledge except what You have given us. Surely, You alone are the All-knowing, All- wise
They said: "Highly Exalted are You. We have no knowledge except for what You have taught us. You are indeed the All-knowing, the All-wise.”
They said, "Exalted are You! We know nothing more than what You have taught us. Undoubtedly, You (and only You) are the all-Knowing, the Wisest."
They said: ‘Highly Exalted Are You! We have no knowledge except what You have taught us. You are indeed the All-Knowing, the All-Wise’.
"Glory to Your Name," the angels said, "but the sum of what we know lies only in the range of the information and knowledge You imparted to us. You are indeed AL-'Alim and AL-Hakim (the Source of wisdom)."
They said, “Glory be to You! We only know what You have taught us. You are the Knower and Wise”.
They replied, “Glory be to You! We have no knowledge except what You have taught us. You are truly the All-Knowing, All-Wise.”
They said: "Glory be to you, we have no knowledge except what You have taught us. You are the knowledgeable and wise."
Glory be to You,‘ they replied, ‘we have no knowledge except that which You have given us. You alone are all-knowing and wise.‘
They said, "Be You glorified, we have no knowledge, except that which You have taught us. You are the Omniscient, Most Wise."
They said, "May You be exalted in your glory! We know nothing except what You have taught us. You are the All-Knowing, the Wise."
They said, "May You be exalted in your glory! We know nothing except what You have taught us . You are the All-Knowing, the Wise."
They said, “Glorified are you! We have no knowledge except what you have taught us. It is you who are Al-Aalim (The Knower), Al-Hakeem (The Wise).”
They said: ' glory be to you! of knowledge we have naught save what you have taught us. surely, you (alone) are the all-knowing, the all-wise'
They said, 'Limitless are You in Your glory! We only know what You have taught us. Indeed, You alone are All- Knowing, Wise.'
They humbly said, "We only know the tasks assigned to us. Be Glorified! Verily, You alone are the Knower, the Wise."
They said: Glory be to Thee! we have no knowledge but that which Thou hast taught us; surely Thou art the Knowing, the Wise
They said, `Holy art THOU ! No knowledge have we except what THOU hast taught us; surely THOU art All-Knowing, the Wise.
They said, “Glory be to Thee! We have no knowledge save what Thou hast taught us. Truly Thou art the Knower, the Wise.
They said: "Glory to You: We have no knowledge, except what You have taught us: Verily, in truth it is You Who are Perfect in knowledge and wisdom."
They replied, “Glory be to You; we have no knowledge, except what You taught us. You are the All-Knowing, the All-Wise.”
They said, 'Glory be to You! We have no knowledge except what You have taught us. It is you who are the Knowledgeable, the Wise.'
They said, "Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise."
They said, 'Glory be to You! No knowledge is ours except what You have taught us, indeed, You, You are the Knowing, the Wise.'
They said: "Glory to Thee, of knowledge We have none, save what Thou Hast taught us: In truth it is Thou Who art perfect in knowledge and wisdom."
They said: "Glory to Thee, of knowledge We have none, save what Thou Hast taught us: In truth it is Thou Who art perfect in knowledge and wisdom."
قَالَ یَـٰۤءَادَمُ أَنۢبِئۡهُم بِأَسۡمَاۤىِٕهِمۡۖ فَلَمَّاۤ أَنۢبَأَهُم بِأَسۡمَاۤىِٕهِمۡ قَالَ أَلَمۡ أَقُل لَّكُمۡ إِنِّیۤ أَعۡلَمُ غَیۡبَ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ وَأَعۡلَمُ مَا تُبۡدُونَ وَمَا كُنتُمۡ تَكۡتُمُونَ ٣٣
Then He said, ‘Adam, tell them the names of these.’ When he told them their names, God said, ‘Did I not tell you that I know what is hidden in the heavens and the earth, and that I know what you reveal and what you conceal?’
He (Allah) said: “O Adam! Inform them their names.” When he informed them their names, He (Allah) said: “Did I not tell you that I know the unseen of the heavens and the earth, and I know what you reveal and what you conceal?”
Allah said: O Adam! declare thou unto them the names of those objects. Then when he had declared unto them the names of those, He said: said I not unto you, verily I know the hidden in the heavens and the earth, and know that which ye disclose and that which ye are wont to conceal
Then He said to Adam: "Convey to them their names." And when he had told them, God said: "Did I not tell you that I know the unknown of the heavens and the earth, and I know what you disclose and know what you hide?"
(He addressed), “O Adam (vicegerent who has been brought into existence from nothingness with the qualities of the Names), inform them of the reality of the Names comprising your existence.” When Adam informed them of the meanings of (Allah’s) Names (comprising his being, that is, when these qualities became manifest through him), Allah made them realize, “Did I not tell you that I know the unknown (the secrets and qualities that have not yet become manifest) of the heavens (state of consciousness) and the earth (the body). And I know what you conceal and what you reveal!”
He said, ´Adam, tell them their names.´ When he had told them their names, He said, ´Did I not tell you that I know the Unseen of the heavens and the earth, and I know what you make known and what you hide?´
He said, ‘O Adam, inform them of their names,’ and when he had informed them of their names, He said, ‘Did I not tell you that I indeed know the Unseen in the heavens and the earth, and that I know whatever you disclose and whatever you were concealing?’
(In order to demonstrate the superiority of humankind more clearly, God) said: "O Adam, inform them of these things and beings with their names." When he (Adam) informed them with their names, He said (to the angels), "Did I not tell you that I know the unseen of the heavens and the earth, and I know all that you reveal and all that you have been concealing?"
He said, `Adam! tell them (- the angels) their names (- names of the objects).' So when he had told them their names He said, `Did I not tell you that, indeed I know the unseen things of the heavens and of the earth, and I know what you reveal and what you conceal.
He said, 'Adam, tell them their names.' And when he had told them their names He said, 'Did I not tell you I know the unseen things of the heavens and earth? And I know what things you reveal, and what you were hiding.
He said: “Adam, inform them of their attributes/names.” When Adam told them their attributes/names, He said: “Did I not tell you that I know unseen (secrets) of the skies and the earth, and I know what you disclose and what you hide?”
Then God said: “ O Adam, answer the questions that I asked the angles”. When Adam answered those questions, God said: “Did I not tell you That I know the secrets of heaven and earth as well as what you disclose and what you hide.” [Do you now realize why I want to put such a mischief making creature as my representative on earth in spite of all his shortcomings?]
He said, “O Adam, tell them their names.” When he told them, God said, “Did I not tell you that I know the secrets of the heaven and earth, and that I know what you reveal and what you conceal?
He said, “O Adam, inform them of their names.” So when he informed them of their names, He said, “Did I not tell youpl that I know (all about) the hidden realm of the heavens and the earth, and that I know what you disclose and what you have been concealing?”
Said the Lord, 'O Adam declare to them their names;' and when he had declared to them their names He said, Did I not say to you, I know the secrets of the heavens and of the earth, and I know what ye show and what ye were hiding?
He said "O Adam! Inform them the names"; and when Adam had informed them their names, He said, "Did I not tell you that I know all the secrets of the heavens and the earth? And I know all what you disclose and all what you hide?"
He said, “O Adam! Inform them about their names.” So when he informed them about their names He said, “Did I not say unto you that I indeed know the secrets of the heavens and of the earth and I know all that you show and indeed all that you hide.”
God said, O Adam, tell them their names. And when he had told them their names, God said, did I not tell you that I know the secrets of heaven and earth, and know that which ye discover, and that which ye conceal
Said the Lord, "O Adam declare to them the Names;" and when he had declared to them the Names, He said, "Did I not say to you, I know the secrets of the heavens and of the earth, and I know what you reveal and what you conceal?"
Then He said to Adam: 'Tell them their names. ' And when Adam had named them, He said: 'Did I not tell you that I know the unseen of the heavens and earth, and all that you reveal and all that you hide!
He said, "O Adam, inform them of their names." And when he had informed them of their names, He said, "Did I not say to you that I know the hidden things of the Heavens and of the Earth, and that I know what ye bring to light, and what ye hide?"
(Allah) said: “O Adam! Inform these (angels) about their characteristics.” Then while (Adam) informed them about their characteristics, (Allah) said: “Did I not tell you that I know the ghaib (unseen and hidden) of the heavens and the earth, and I know what you reveal and what you have been concealing?”
He said: O Adam! Communicate to them their names. So then, when he communicated to them their names, He said: Did I not say to you: Truly, I know the unseen of the heavens and the earth, and I know what you show and what you had been keeping back.
(Allah) said, “O Adam, tell them the names.” When (Adam) had done so, Allah said [to the angels], “Didn’t I tell you that I know secrets of Heaven and Earth, and I know what you reveal and what you conceal?”
Allah said: "O Adam! Tell them the names." When Adam told them the names, Allah said: "Did I not tell you that I know the secrets of the heavens and the earth and I know what you reveal and what you conceal?"
Then Allah said to Adam, "Tell them the names of these things." When Adam told them the names of all those things, Allah declared, "Did I not tell you that I know those truths about the Earth and the Heavens which are hidden from you? I know what you disclose and what you hide."
He said: O Adam, inform them of their names. So when he informed them of their names, He said: Did I not say to you that I know what is unseen in the heavens and the earth? And I know what you manifest and what you hide
He (Allah) said, "O Adam ! inform them of the names of these (things)," so when the (angels) were informed of the names of those (things), He said, "Did I not tell you, that I know the unseen of the skies and the earth and I know that which you manifest and that which you hide?" which you manifest and that which you hide?"
Said He, "O Adam! Describe to them the names of these things." And when he described to them the names thereof, He said, "Did I not tell you that I know the secrets of the atmosphere and skies beyond and of the earth, and that I know what you declare and what you have been concealing?"
Allah said: ‘O Adam, (now) apprise them of the names of these things.’ So when Adam had told them the names of those things, (Allah) said: ‘Did I not tell you I know (all) the hidden realities of the heavens and the earth and also know all that you disclose and all that you conceal?
He said: "O Adam, inform them of the description of these," so when he informed them of their descriptions, He said: "Did I not tell you that I know the unseen of heavens and Earth, and that I know what you reveal and what you were hiding"
He said: "O Adam, inform them of their names," so when he informed them of their names, He said: "Did I not tell you that I know the unseen of the heavens and the earth, and that I know what you reveal and what you are hiding?"
He said: "O Adam, inform them of their names," so when he informed them of their names, He said: "Did I not tell you that I know the unseen of the heavens and the earth, and that I know what you reveal and what you are hiding?"
He said: "You, Adam, inform them with their names." so when he informed them with their names, He (God) said: "Did I not say to you, that I know the skies'/space's and the earth's/Planet Earth's unseen and I know what you show, and what you were hiding/concealing."
Said He: "O Adam, convey unto them the names of these [things]." And as soon as [Adam] had conveyed unto them their names, [God] said: "Did I not say unto you, `Verily, I alone know the hidden reality of the heavens and the earth, and know all that you bring into the open and all. that you would conceal'?"
Said He, “O Adam, convey unto them the names of these [things].” As soon as [Adam] had conveyed unto them their names, [Allah] said, “Did I not say unto you, verily, I alone know the hidden reality of the heavens and the earth, and know all that you bring into the open and all that you would conceal?
He said, "O Adam, inform them of their names." So, when he (Adam) informed them of their names, He said, "Did I not say to you (that) surely I know the Unseen of the heavens and the earth and I know whatever you display and whatever you used to keep back?"
He said: O Adam! Inform them of their names, and when he had informed them of their names, He said: Did I not tell you that I know the secret of the heavens and the earth? And I know that which ye disclose and which ye hide
The Lord said to Adam, "Tell the names of the beings to the angels." When Adam said their names, the Lord said, "Did I not tell you (angels) that I know the secrets of the heavens and the earth and all that you reveal or hide?"
He said, .O ‘Adam, tell them the names of all these. When he told them their names, Allah said, .Did I not tell you that I know the secrets of the skies and of the earth, and that I know what you disclose and what you conceal
He said: "O’ ‘Adam’, inform them of their names." When he had informed them of their names, (the Lord) said: "“Did I not tell you that I know perfectly well the secrets of the heavens and of the earth? I know perfectly well whatever you divulge and whatever you conceal.”
He said, "Oh Adam, Tell them all the names!" Then, when Adam had told them all the names (Allah) declared, "Did I not tell you that I alone know all the (mysteries and) secrets of the heavens and the earth. I know what you disclose and what you conceal."
He said: ‘O’ Adam, inform them of their names’. When he had informed them of their names, (the Lord) said: ‘Did I not tell you that I have the perfect knowledge of the secrets of the heavens and the earth? And I have full knowledge of whatever you divulge and whatever you conceal’.
Then Allah said to Adam: "Tell them, Adam, of the designations and the destined purposes of all imparted to you." and when Adam did , Allah said to the Angels: "Did I not tell you that I am AL-'Alim of all that is unknown in the heavens and on earth and of all you declare and of all you tried to conceal!"
He said, “Adam, tell them their names”. So, when Adamtold them allof the names, Allahsaid: “Did I not tell you that I know the secrets of the Heavens and the Earth, and that I know what you show and what you hide?”
Allah said, “O Adam! Inform them of their names.” Then when Adam did, Allah said, “Did I not tell you that I know the secrets of the heavens and the earth, and I know what you reveal and what you conceal?”
He said: "Oh Adam, tell them their names." And when he told them their names, He said: "Did I not tell you that I know the secrets of the heavens and the earth and that I know what you let on and what you hide?"
Then said He: ‘Adam, tell them their names.‘ And when Adam had named them, He said: ‘Did I not tell you that I know the secrets of the heavens and the earth, and know all that you reveal and all that you conceal?‘
He said, "O Adam, tell them their names." When he told them their names, He said, "Did I not tell you that I know the secrets of the heavens and the earth? I know what you declare, and what you conceal."
He said, "Adam, tell them their names." When he told them their names, He said, "Did I not tell you that I know the hidden reality of the heavens and the earth, and I know what you show and what you hide."
He said, "Adam, tell them their names." When he told them their names , He said, "Did I not tell you that I know the hidden reality of the heavens and the Earth, and I know what you show and what you hide."
He said, “O Adam, inform them with their names.” And when he informed them their names, He said, “Did I not say to you that I know the unseen of the skies and the earth, and that I know what you are appearing and what you are muting?”
He said: ' o' Adam, tell them their names'. and when he had told them their names, he said: 'did I not say unto you that I surely know the unseen things of the heavens and the earth, and (that) I know what you reveal and what you were hiding ?'
He said, 'Adam! Tell them their names.' When he had told them all their names, He said, 'Have I not said to you that I know the secrets of what is in the heavens and the earth, and I know all that you reveal and conceal?'
(Then) He said, "O Adam! Tell them some of your knowledge." And when Adam informed them of his capacity to learn, He (Allah) said to the angels, "Did I not tell you that I know the secrets of the heavens and the earth? And I know that which your endeavors are making manifest and the potentials that are latent within you."
He said: O Adam! inform them of their names. Then when he had informed them of their names, He said: Did I not say to you that I surely know what is ghaib in the heavens and the earth and (that) I know what you manifest and what you hide
HE said `O Adam, tell them their names;' and when he had told them their names, HE said `Did I not say to you, I know the secrets of the heavens and the earth, and I know what you reveal and what you hide
He said, “Adam, tell them their names.” And when he had told them their names He said, “Did I not say to you that I know the unseen of the heavens and the earth, and that I know what you disclose and what you used to conceal?
He said: "O Adam! Tell them their names." When he had told them their names, Allah said: "Did I not tell you that I know the (unseen) secrets of heavens and earth, and I know what you reveal and what you conceal?"
Then He said, “O Adam, inform them of their names.” When he had done so, He said, “Didn’t I say to you that I know the unseen aspects of the heavens and the earth, and that I know what you disclose and what you conceal?”
He said, 'O Adam, tell them their names.' And when he told them their names, He said, 'Did I not tell you that I know the secrets of the heavens and the earth, and that I know what you reveal and what you conceal?'
He said, "O Adam, inform them of their names." And when he had informed them of their names, He said, "Did I not tell you that I know the unseen [aspects] of the heavens and the earth? And I know what you reveal and what you have concealed."
He said, 'O Adam! Inform them of their names.' And when he had informed them of their names, He said, 'Did I not say to you, indeed, I know the unseen of the heavens and the earth, and I know what you show and what you hide?'
He said: "O Adam! Tell them their natures." When he had told them, God said: "Did I not tell you that I know the secrets of heaven and earth, and I know what ye reveal and what ye conceal?"
He said: "O Adam! Tell them their names." When he had told them, Allah said: "Did I not tell you that I know the secrets of heaven and earth, and I know what ye reveal and what ye conceal?"
وَإِذۡ قُلۡنَا لِلۡمَلَـٰۤىِٕكَةِ ٱسۡجُدُوا۟ لِءَادَمَ فَسَجَدُوۤا۟ إِلَّاۤ إِبۡلِیسَ أَبَىٰ وَٱسۡتَكۡبَرَ وَكَانَ مِنَ ٱلۡكَـٰفِرِینَ ٣٤
When We told the angels, ‘Bow down before Adam,’ they all bowed. But not Iblis, who refused and was arrogant: he was one of the disobedient
And (remember) when We ordered the angels: “Prostrate before Adam,” they all prostrated except Satan; he refused and was proud and was one of the disbelievers.
And recall what time We said unto the angels: prostrate yourselves before Adam, they prostrated themselves; but not Iblis he refused and was stiff - necked and became of the infidels
Remember, when We asked the angels to bow in homage to Adam, they all bowed but Iblis, who disdained and turned insolent, and so became a disbeliever
And when We said to the angels, “Prostrate before Adam (the manifestation of Names who has come into existence from nonexistence; the Dimension of Names)”; they all prostrated, except for Iblis. He refused out of arrogance – the magnanimity of his ego (he realized his own essential reality comprised the qualities of the Names but failed to realize that the very same reality comprises the essence of all beings other than him) and became of the deniers of the reality.
We said to the angels, ´Prostrate to Adam!´ and they prostrated, with the exception of Iblis. He refused and was arrogant and was one of the kafirun.
And when We said to the angels, ‘Prostrate before Adam,’ they prostrated, but not Iblis: he refused and acted arrogantly, and he was one of the faithless
And (remember) when We said to the angels: "Prostrate before Adam!" They all prostrated, but Iblis did not; he refused, and grew arrogant, and displayed himself as an unbeliever
And (recall) when We said to the angels, `Make obeisance to Adam.' So they obeyed except Iblis, he refused stubbornly and waxed proud, and he was already one of the disbelievers
And when We said to the angels, 'Bow yourselves to Adam'; so they bowed themselves, save Iblis; he refused, and waxed proud, and so he became one of the unbelievers
And when We told the angels to be humble toward Adam, they (all) humbled except Iblis (Satan) which refused and was arrogant and became one of the disbelievers.
And I (God) said to the angles: “Fall prostrate before Adam,” which they did except Satan who refused; he was too arrogant of a disobedient
And behold, We said to the angels, “Bow down to Adam.” They bowed down, but Lucifer did not. He refused and was bigoted, and he was of those who do not believe
And recall when We said to the angels, “Prostrate yourselves to Adam", so they prostrated themselves—but not Iblis. He refused and acted arrogantly and became of the deniers.
And when we said to the angels, 'Adore Adam,' they adored him save only Iblis, who refused and was too proud and became one of the misbelievers
And (remember) when We ordered the angels to prostrate before Adam, so they all prostrated, except Iblis (Satan - devil); he refused and was proud - and became a disbeliever
And when We said unto the angels, “Prostrate yourselves for Adam.” So they prostrated themselves except Iblis. He refused and he grew arrogant and was of those who were the disbelievers.
And when We said unto the angels, worship Adam; they all worshipped him, except Eblis who refused, and was puffed up with pride, and became of the number of unbelievers
And when we said to the angels, "Bow down before Adam," they bowed before him save only Iblis, who refused and was too proud and became one of the disbelievers
And when We said to the angels: 'Prostrate (to Me) yourselves towards Adam, ' they all prostrated themselves except iblis (satan, father of the jinn), who, in his pride refused and became an unbeliever
And when we said to the angels, "Bow down and worship Adam," then worshipped they all, save Eblis. He refused and swelled with pride, and became one of the unbelievers
And when We said to the angels: “Prostrate (to Me) for Adam.” So they prostrated except Iblis; he refused and (being of the Jinn) exhibited undesirable pride and was of the disbelievers
And mention when We said to the angels: Prostrate yourselves to Adam! They, then, prostrated themselves but Iblis. He refused and grew arrogant. He had been among the ones who are ungrateful.
We said to the angels, “Bow down to Adam,” and they bowed, except Iblis [Satan]. He refused and was haughty, and became one of those who rejected faith.
When We ordered the angels: "Prostrate before Adam in respect," they all prostrated except Iblees (Satan) who refused in his arrogance and became a disbeliever
Then We commanded the angels, "Bow yourselves to Adam. "All bowed but Iblis refused to do so; he waxed proud and joined the defiers
And when We said to the angels, Be submissive to Adam, they submitted, but Iblis (did not). He refused and was proud, and he was one of the disbelievers
And when We (Allah) said to the angels, "Bow down before Adam," they bowed own except Iblis*, he refused and considered himself great and (thus) became one of the infidels. * The devil associated with Adam.
And when We asked the angels to prostrate before Adam, prostrated they all except for Iblees. He (Iblees) refused and was proud and became one of the suppressors of Truth
And (also recall) when We commanded the angels: ‘Prostrate yourselves before Adam.’ Then they all prostrated themselves to Adam except Iblis (Satan). He refused and showed arrogance, and (consequently) became one of the disbelievers
And We said to the Angels: "Submit to Adam," so they submitted except for Satan, he refused and became arrogant, and became of the rejecters
And We said to the angels: "Yield to Adam," so they yielded except for Satan, he refused and became arrogant, and became of the rejecters.
And We said to the angels: "Yield to Adam," so they yielded except for Satan, he refused and became arrogant, and became of the rejecters.
And when We said to the angels: "Prostrate to Adam." So they prostrated except Satan , he refused/hated and became arrogant, and he was from the disbelievers
And when We told the angels, "Prostrate yourselves before Adam!" -they all prostrated themselves, save Iblis, who refused and gloried in his arrogance: and thus he became one of those who deny the truth
And when We told the angels, “Prostrate yourselves before Adam!” they all prostrated themselves, except Iblis, who refused and gloried in his arrogance, and thus he became of the kuffar
And (remember) as We said to the Angels, "Prostrate (yourselves) to Adam", so they prostrated (themselves) except Iblis: He refused and waxed proud, and he was (one) of the disbelievers
And when We said unto the angels: Prostrate yourselves before Adam, they fell prostrate, all save Iblis. He demurred through pride, and so became a disbeliever
When We told the angels to prostrate before Adam, they all obeyed except Iblis (Satan) who abstained out of pride and so he became one of those who deny the truth
And when We said to the angels: .Prostrate yourselves before ‘Adam!. So, they prostrated themselves, all but Iblis (Satan). He refused, and became one of the infidels
Behold! We said unto the ‘Angels’: "Prostrate yourselves before ‘Adam’!" They all prostrated themselves except for ‘Iblīs’ (‘Satan’), who refused and displayed an arrogant attitude: Thus, he was given to excessive indulgence in disobedience.
And when We told the angels to prostrate before Adam, they all fell prostrate except Iblees _ (the Shaitan). He refused and displayed arrogance. He was the disbeliever
Behold! We said to the Angels: ‘Prostrate yourselves before Adam!’ They all prostrated themselves except for Iblīs- (Satan)-, who refused (to prostrate) and displayed an arrogant attitude: There he proved himself to be a fierce enemy of Man.
There and then We said to the angels: "Prostrate yourselves to Adam in adoration." The angels prostrated to Adam in admiration except Iblis who declined with inordinate self-esteem. He was a disobedient rebel
Then We commanded the Angels to prostrate to Adam, they all prostrated except Iblis, Satan; he disobeyed, acted arrogantly and was ungrateful
And ˹remember˺ when We said to the angels, “Prostrate before Adam,” so they all did—but not Iblîs, who refused and acted arrogantly, becoming unfaithful.
And when We said to the angels: "Prostrate before Adam", they prostrated except for Iblis (the devil); he refused, was arrogant and rejected (the truth).
And when We said to the angels: ‘Prostrate yourselves before Adam,‘ they all prostrated themselves except Satan, who in his pride refused and became an unbeliever
When we said to the angels, "Fall prostrate before Adam," they fell prostrate, except Satan; he refused, was too arrogant, and a disbeliever.
When We told the angels, "Bow down to Adam," they all bowed down, except for Iblis, who refused out of arrogance. He was one who rejected the truth.
When We told the angels, "Bow down in respect to Adam," they all bowed down, except for Iblīs , who refused out of arrogance and became among the ungrateful.
And when We said to the angels, “Prostrate for Adam.” So, they prostrated except for Iblis. He refused, arrogated, and was among the infidels.
And when We said to the angels: ' Prostrate yourselves before Adam.' They all prostrated themselves except Iblis; he refused and was full of pride, and so he became one of the infidels
When We said to the angels, 'Prostrate yourselves before Adam', they did so except for Iblīs who refused, swelled in insolence, and was thus an unbeliever.
And when We said to the angels, "Humble yourselves and be subservient to Adam (the humankind) - They instantly humbled themselves except Iblis (Satan) who refused through pride, and so became a rejecter of the Divine Command
And when We said to the angels: Make obeisance to Adam they did obeisance, but Iblis (did it not). He refused and he was proud, and he was one of the unbelievers
And remember the time when WE said to the angels `Submit to ADAM,' and they all submitted. But Iblis did not. He refused and deem himself too big; and he was of the disbelievers
And when We said to the angels, “Prostrate unto Adam,” they prostrated, save Iblis. He refused and waxed arrogant, and was among the disbelievers
And (remember) when We said to the angels: "Bow down to Adam:" And they bowed down: Except Satan, he refused and was haughty he was of those who reject Faith
And when We said to the angels, “Prostrate yourselves before Adam,” they all did, except Iblis. He refused, was arrogant, and became one of the ungrateful.
And We said to the angels, 'Bow down to Adam.' They bowed down, except for Satan. He refused, was arrogant, and was one of the disbelievers
And [mention] when We said to the angels, "Prostrate before Adam"; so they prostrated, except for Iblees. He refused and was arrogant and became of the disbelievers
And when We said to the angels, 'Prostrate to Adam,' so they prostrated except Iblis. He refused and was proud and was of the disbelievers.
And behold, We said to the angels: "Bow down to Adam" and they bowed down. Not so Iblis: he refused and was haughty: He was of those who reject Faith
And behold, We said to the angels: "Bow down to Adam" and they bowed down. Not so Iblis: he refused and was haughty: He was of those who reject Faith
وَقُلۡنَا یَـٰۤءَادَمُ ٱسۡكُنۡ أَنتَ وَزَوۡجُكَ ٱلۡجَنَّةَ وَكُلَا مِنۡهَا رَغَدًا حَیۡثُ شِئۡتُمَا وَلَا تَقۡرَبَا هَـٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلظَّـٰلِمِینَ ٣٥
We said, ‘Adam, live with your wife in this garden. Both of you eat freely there as you will, but do not go near this tree, or you will both become wrongdoers.’
And We said: “O Adam! You and your wife reside in the Paradise and both of you eat freely in it with pleasure from wherever you wish, but don’t come near this tree, or you both will be of the wrongdoers.”
And We said: Adam! dwell thou and thine spouse in the Garden, and eat ye twain plenteously thereof as ye list, but approach not yonder tree, lest yet twain become of the wrong-doers
And We said to Adam: "Both you and your spouse live in the Garden, eat freely to your fill wherever you like, but approach not this tree or you will become transgressors
And We said, “O Adam, dwell, you and the one with whom you share your condition and life (your wife, your body) in the state of Paradise. Live however you will with the blessings of this dimension but do not approach this tree (never fall into the misconception that your existence is confined to the body), lest you suffer.”
We said, ´Adam, live in the Garden, you and your wife, and eat freely from it wherever you will. But do not approach this tree and so become wrongdoers.´
We said, ‘O Adam, dwell with your mate in paradise, and eat thereof freely whencesoever you wish; but do not approach this tree, lest you should be among the wrongdoers.’
"O Adam! Dwell you, and your spouse, in the Garden, and eat (of the fruits) thereof to your hearts’ content where you desire, but do not approach this tree, or you will both be among the wrongdoers
And We said, `O Adam! dwell you and your wife in this garden and eat freely and plentifully from it as you will. But you shall not go near this tree (- evil) lest you should be of the unjust.
And We said, 'Adam, dwell thou, and thy wife, in the Garden, and eat thereof easefully where you desire; but draw not nigh this tree, lest you be evildoers.
And We said: “Adam, you and your wife live in the garden and eat as much as you want from anywhere (and anything) you want, but do not go near this tree because you become one of the wrongdoers.”
Then God said: “O Adam, live with your wife in Paradise and eat freely every fruit and enjoy every provision but do not approach this given tree (as a test of your obedience.”
We said, “O Adam, dwell you and your mate in the paradise, and eat of the bountiful things therein, as you please, but do not approach this tree, or you will collide into harm and transgression.
Thereafter, We said, “O Adam, settle in the Garden, you and your spouse, and eatdl from it freely as you both will; but do not approachdl this tree, lest youdl become of the unjust.”
And we said, 'O Adam dwell, thou and thy wife, in Paradise, and eat therefrom amply as you wish; but do not draw near this tree or ye will be of the transgressors
And We said, "O Adam! You and your wife dwell in this Garden, and eat freely from it wherever you please - but do not approach this tree for you will become of those who transgress."
And We said, “O Adam! Dwell you and your wife in tranquility in the garden and eat freely therefrom wherever you two please but don't come close to this tree, lest you two become of those who do wrong to their own souls.
And We said, O Adam, dwell thou and thy wife in the garden, and eat of the fruit thereof plentifully wherever ye will; but approach not this tree, lest ye become of the number of the transgressors
And we said, "O Adam dwell, you and your wife, in Paradise, and eat there from amply as you wish; but do not draw near this tree or you will be of the transgressors
To Adam We said: 'Dwell with your wife in Paradise and both eat of it as much as you wish and wherever you will. But neither of you should come close to this tree or else you shall both become transgressors.
And we said, "O Adam! dwell thou and thy wife in the Garden, and eat ye plentifully therefrom wherever ye list; but to this tree come not nigh, lest ye become of the transgressors."
And We said: “O Adam! Stay you and your wife in the orchard and eat both of you freely as you two desired. And you two must not approach this particular tree, otherwise you two become of the transgressors.”
And We said: O Adam! Inhabit the Garden, thou and thy spouse: Eat freely from it both of you wherever you both willed, but come not near this, the tree or you both will be among the ones who are unjust.
We said, “O Adam, you and your wife shall dwell in Paradise. Eat freely as you desire, but do not approach the tree that will lead you into sin.”
To Adam We said: "Dwell with your wife in Paradise and eat anything you want from its bountiful food from wherever you wish, but do not approach this tree, or you shall both become transgressors."
Then We said, "O Adam, you and your wife, both dwell in the Garden and eat to your hearts´ content where from you will, but do not go near this tree; otherwise you shall become transgressors"
And We said: O Adam, dwell thou and thy wife in the garden, and eat from it a plenteous (food) wherever you wish, and approach not this tree, lest you be of the unjust
And We said, "O Adam ! you and your wife, dwell in the garden, and eat from it freely (from) wherever you will, but do not go near this tree, because you will become one of those who are unjust."
And We said, "O Adam! Dwell you and your wife in the Garden. And eat and live therein, both of you, in ease and affluence, wherever you wish. But come not near this tree, for then you both will be among the wicked! "
And We ordained: ‘O Adam, reside you and your wife in this Paradise and eat of it, both of you, whatever you like and from wherever you will. But do not go near this tree lest you should (join) the transgressors.
And We said: "O Adam, reside you and your mate in the paradise, and eat from it bountifully as you both wish, and do not approach this tree, else you will be of those who did wrong."
And We said: "O Adam, reside you and your mate in the paradise, and eat from it bountifully as you both wish, and do not come near this tree, else you will be of those who have wronged."
And We said: "O Adam, reside you and your mate in the paradise, and eat from it bountifully as you both wish, and do not come near this tree, else you will be of those who have wronged."
And We said: "You Adam, reside/inhabit you and your wife/spouse the Paradise/treed garden, and you (B) eat from it easily/comfortably where/when you (B) wanted, and do not approach/near (B) this the tree, so you (B) become from the unjust/oppressors."
And We said: "O Adam, dwell thou and thy wife in this garden, and eat freely thereof, both of you, whatever you may wish; but do not approach this one tree, lest you become wrongdoers."
And We said, “O Adam, dwell you and your wife in the garden, and eat freely thereof, both of you, whatever you may wish; but do not approach this one tree, lest you become offenders.
And We said, "O Adam, dwell, you and your spouse in the Garden, and eat (Both of you) thereof opulently where you decide to, and (both of) you should not draw near this tree, (or) then you (both) would be of the unjust."
And We said: O Adam! Dwell thou and thy wife in the Garden, and eat ye freely (of the fruits) thereof where ye will; but come not nigh this tree lest ye become wrong-doers
We told Adam to stay with his spouse (Eve) in the garden and enjoy the foods therein, but not to go near a certain tree lest he become one of the transgressors
And We said, .O ‘Adam, dwell, you and your wife, in Paradise; and eat at pleasure wherever you like, but do not go near this tree, otherwise you will be (counted) among the transgressors
We said: "O' ‘Adam’, dwell, you and your wife in ‘Al-Jannah’, and eat thereof freely wherever you desire! But do not approach this tree, lest you become of the iniquitous (who deliberately keep on sinning after receiving the knowledge of truth).”
And We said, "Oh Adam, you and your wife may live in paradise. Here, the two of you may eat anything you wish, to your heart´s delight. But do not come near this one tree. Else, you would be the wrong doers!"
We said: ‘O' Adam, dwell, you and your wife, in Al-Jannah, and eat thereof freely wherever you desire! But don’t approach this tree lest you become of those who voluntarily and consciously abandon the Full Knowledge of the Truth in favour of their own.
We created from Adam his mate* who was mated to his design and said to him: "O Adam, make abode you and your wife in Paradise and eat as you will and wherever you will, it is all replete with choice of all delights, but do avoid this particular tree, keep off it and do not draw near it lest you both be wrongful of actions."
We said: “Adam, live with your wife in Paradise and eat freely from wherever you want, but don’t go near this tree, or you will be wrongdoers”.
We cautioned, “O Adam! Live with your wife in Paradise and eat as freely as you please, but do not approach this tree, or else you will be wrongdoers.”
And We said: "Oh Adam, live with your wife in the garden, and eat from anywhere in it as you please, but do not approach this tree, because then you would be wrongdoers.
We said: ‘Adam, dwell with your spouse in Paradise and both of you eat of its fruits to your hearts‘ content wherever you will. But never approach this tree or you shall both become transgressors.‘
We said, "O Adam, live with your wife in Paradise, and eat therefrom generously, as you please, but do not approach this tree, lest you sin."
We said, "Adam, live with your spouse in the Heavenly Garden, and eat freely whatever you want, but do not come near this tree, or you will be unjust."
We said, "Adam, live with your spouse in the Heavenly Garden and eat whatever you want, but do not come near this tree , or you will be unjust."
And We said, “O Adam, reside, the Paradise, you and your spouse, and eat abundantly from it as you will, but do not approach this tree, so you will be among the oppressors.”
And We said: ' O' Adam, dwell you and your spouse in the Garden and eat of the plentiful therein (both of you) wherever you desire, but do not approach this tree, lest you become one of the unjust '
And We said to Adam, 'Dwell you with your spouse in Paradise and eat freely whatever you wish of its fruit, but do not come near this one tree, lest you would be wrongdoers.'
(With these propensities) We told (the early humans, male and female) Adam and his wife, "Reside in this land which is Paradise. Eat the fruit thereof as you please. But go not near this Tree (of discord)." If you branched off into parties, sects and groups, you shall replace your Paradise with Hell. ('Zulm' = To displace something from its rightful place. (2:213), (10:19), (20:117-118))
And We said: O Adam! Dwell you and your wife in the garden and eat from it a plenteous (food) wherever you wish and do not approach this tree, for then you will be of the unjust
And when WE said `O Adam, dwell thou and thy wife in the garden, and eat therefrom plentifully where ever you will, but approach not this tree, least you be of the wrongdoers.
We said, “O Adam, dwell thou and thy wife in the Garden and eat freely thereof, wheresoever you will. But approach not this tree, lest you be among the wrongdoers.
And We said: "O Adam! You and your wife live in the Garden; And eat of the plentiful things in there (wherever and whenever) you want; But do not approach this tree, or you will run into harm and transgression."
We said, “O Adam, dwell, you and your wife, in Paradise, and eat freely from it wherever you wish, but don’t approach this tree, else you become wrongdoers.”
We said, 'O Adam, inhabit the Garden, you and your spouse, and eat from it freely as you please, but do not approach this tree, lest you become wrongdoers.'
And We said, "O Adam, dwell, you and your wife, in Paradise and eat therefrom in [ease and] abundance from wherever you will. But do not approach this tree, lest you be among the wrongdoers."
And We said, 'O Adam! Dwell you and your spouse, in the Garden, and eat from it amply where you will, and do not draw near this tree, then you will be of the wrongdoers.'
We said: "O Adam! dwell thou and thy wife in the Garden; and eat of the bountiful things therein as (where and when) ye will; but approach not this tree, or ye run into harm and transgression."
We said: "O Adam! dwell thou and thy wife in the Garden; and eat of the bountiful things therein as (where and when) ye will; but approach not this tree, or ye run into harm and transgression."
فَأَزَلَّهُمَا ٱلشَّیۡطَـٰنُ عَنۡهَا فَأَخۡرَجَهُمَا مِمَّا كَانَا فِیهِۖ وَقُلۡنَا ٱهۡبِطُوا۟ بَعۡضُكُمۡ لِبَعۡضٍ عَدُوࣱّۖ وَلَكُمۡ فِی ٱلۡأَرۡضِ مُسۡتَقَرࣱّ وَمَتَـٰعٌ إِلَىٰ حِینࣲ ٣٦
But Satan made them slip, and removed them from the state they were in. We said, ‘Get out, all of you! You are each other’s enemy. On earth you will have a place to stay and livelihood for a time.’
Then the Satan made them (disobey Allah’s commandment) slip from there (Paradise), and got them out from where they were. We said: “Get down from here, some of you as enemy to others. There is for you in the earth a residing place and provisions for a specific time.”
Then the Satan caused the twain to slip on account thereof, and drave them forth from that which the twain were in. And We said: get ye down, one of you an enemy unto another, and for you on the earth shall be a resting-place and enjoyment for a season
But Satan tempted them and had them banished from the (happy) state they were in. And We said: "Go, one the antagonist of the other, and live on the earth for a time ordained, and fend for yourselves."
But Satan (the assumption that they are only the body) caused them to slip from (the state of consciousness) that they were in. And We said, “Descend as enemies (of spirit and body) to one another. You (and your descendants) will live upon the earth (with the conditions of bodily life) and benefit from it for some time.”
But Shaytan made them slip up by means of it, expelling them from where they were. We said, ´Go down from here as enemies to each other! You will have residence on the earth and enjoyment for a time.´
Then Satan caused them to stumble from it, and he dislodged them from what they were in; and We said, ‘Get down, being enemies of one another! On the earth shall be your abode and sustenance for a time.’
But Satan (tempting them to the forbidden tree despite Our forewarning,) caused them both to deflect therefrom and brought them out of the (happy) state in which they were. And We said, "Go down, all of you, (and henceforth you will live a life,) some of you being the enemies of others. There shall be for you on the earth a habitation and provision until an appointed time."
After sometime the satan caused them both to slip from this (order of not going near evil) and thus brought them out of (the happy state) which they were in. And We said (to them), `Go forth, some of you are enemies of others and for you there is a sojourn in this land and a provision for a time.
Then Satan caused them to slip therefrom and brought them out of that they were in; and We said, 'Get you all down, each of you an enemy of each; and in the earth a sojourn shall be yours, and enjoyment for a time.
But Satan tricked them and got them both removed from where they were. We said: “Go down, some of you will be enemies of the others, and on the earth you will have a place to stay and provision for a while (your lifetime).”
But [as it was expected] Adam and Eve fell prey to Satan’s temptation and [lost their as they disobeyed God and thus committed the first sin of the human being.] Then God said: “Go down to earth as enemies [a curse and punishment for disobedience.] You will stay there for a while with an appointed provision.”
Then Satan made them slip, and enticed them out of the state in which they had been. We said, “Get down, all of you, with enmity between yourselves. On earth will be your home and your means of livelihood for a time.
Yet Satan made them slip therefrom, so he brought them out of what they were in. Then We said, “Descendpl, as enemies to one another, for in the earth youpl have a place of settlement and enjoyment for a while.”
And Satan made them backslide therefrom and drove them out from what they were in, and we said, 'Go down, one of you the enemy of the other, and in the earth there is an abode and a provision for a time.
So the devil destabilised them in it and removed them from where they were - and We said, "Go down, one of you is an enemy to the other; and for a fixed time you shall stay on earth and feed in it."
But Satan caused them to slip therefrom [the garden] so he caused them to exit from that in which they were in before [tranquility and peace]. Then We said, “Come down. Some of you being enemy of the others and there will be for you in the earth a station and a temporary enjoyment for a little while.”
But Satan caused them to forfeit paradise, and turned them out of the state of happiness wherein they had been; whereupon We said, get ye down, the one of you an enemy unto the other, and there shall be a dwelling place for you in earth, and a provision for a season
But Satan made them backslide there from and drove them out from what they were in, and We said, "Go down, one of you the enemy of the other, and in the earth there is an abode and a provision for a time."
But satan made them slip therefrom and caused them to depart from that in which they had been. 'Go down, ' We said, 'be enemies to each other. The earth will provide your dwelling place an enjoyment for a while.
But Satan made them slip from it, and caused their banishment from the place in which they were. And we said, "Get ye down, the one of you an enemy to the other: and there shall be for you in the earth a dwelling-place, and a provision for a time."
Then did Satan make both of them slip therefrom, and got these two out from that in which the two were. We said: “Get you shifted, some of you (are) enemy to some. And in the earth (is) a dwelling place for you and a livelihood for a time.”
Then, Satan caused both of them to slide back from there and drove both of them out from that in which they both had been. And We said: Get down some of you as an enemy to some other. And for you on the earth, a time appointed and sustenance for a while.
Then Satan made them fall from (Paradise). Satan caused them to be cast from that [perfect realm] in which they were. We said, “All [humanity], get out and live with bad feelings among yourselves. On Earth will be your dwelling place and your means of survival for a reckoned period of time.”
But Satan tempted them with the tree to disobey Allah’s commandment and caused them to be expelled from Paradise, and We said: "Get out from here, some of you being enemies to others, and there is for you in the earth an abode and provisions for a specified period."
After a time Satan tempted them with that tree to disobey. Our Command and brought them out of the state they were in, and We decreed, "Now, go down all of you from here; you are enemies of one another. Henceforth you shall dwell and provide for yourselves on the Earth for a specified period."
But the Devil made them slip from it, and caused them to depart from the state in which they were. And We said: Go forth, some of you are the enemies of others and there is for you in the earth an abode and a provision for a time
But the devil made them slip from it and caused them both to be sent out from that (state) in which they were. And We said, "Go down, some of you will be the enemies of others, and in the earth is the dwelling place for you and provision till a time."
Then the Satan made them slip therefrom and got them out from where they were. And We said, "Down you go, in reciprocal enmity. And on the earth, for a while, will there be board and lodging for you."
Then Satan shook them from that place, and removed them from the (blissful) location where they were. And (eventually) We ordained: ‘Go down (and live in the earth); you will remain enemies to each other, and now in the earth you have been destined a dwelling place and sustenance for a fixed time.
So, the devil tricked them from it, and he brought them out from what they were in, and We said: "Descend, you are enemies of one another. And in the land shall be stability for you and luxury for a while."
So, the devil caused them to slip from it, and he brought them out from what they were in, and We said: "Descend; for you are enemies to one another; and on the earth you will have residence and provisions until the appointed time."
So, the devil caused them to slip from it, and he brought them out from what they were in, and We said: "Descend; for you are enemies to one another; and on the earth you will have residence and provisions until the appointed time."
So the devil made them (B) slip/fall/sin from it, so he brought them (B) out from what they were (B) in it, and We said: "Descend/decline some of you to some (are) an enemy and for you in the earth/Planet Earth (is) settlement and long life/enjoyment to a time ."
But Satan caused them both to stumble therein, and thus brought about the loss of their erstwhile state. And so We said: "Down with you, [and be henceforth] enemies unto one another; and on earth you shall have your abode and your livelihood for a while!"
But Shaytan swayed them both therein, and thus ousted them from their erstwhile state. And so We said, “Down with you, [to become henceforth] enemies unto one another; and on earth you shall have your abode and your livelihood for a while!
Then Ash-Shaytan (The all-vicious, i.e., the devil) caused them to slide back therefrom, so he drove them out of what they (both) were in; and We said, "Get down, each of you is an enemy of the other; (Literally: some of you an enemy of some) and in the earth you (The pronoun is plural, not dual, i.e., more than two) will have a repository and an enjoyment for a while."
But Satan caused them to deflect therefrom and expelled them from the (happy) state in which they were; and We said: Fall down, one of you a foe unto the other! There shall be for you on earth a habitation and provision for a time
Satan made Adam and his spouse err and caused them to abandon the state in which they had been living. Then We said, "Descend, you are each other's enemies! The earth will be a dwelling place for you and it will provide you with sustenance for an appointed time
Then, Satan caused them to slip from it, and brought them out of where they had been. And We said, .Go down, all of you, some of you the enemies of others; and on the earth there will be for you a dwelling place and enjoyment for a time
But ‘Satan’ caused (both of) them to deflect and be dislodged from what they were in. Thus, We said: "Go down (all of you) as enemies to one another, and you will have on the earth an abode and a provision for a while. .
But Shaitan made them lapse and stumble; they forgot this (command). He had them both expelled from the happy state they were in. We said, "Get down from here! Both of you _ (Men and Shaitans) _ are each other´s enemies. On the earth shall be your habitat and your sustenance for an appointed term."
But Satan made (both of them) to slip away from It and to be dislodged from what they were in. So We said: ‘Now, go down (all of you) as enemies of one another. And you will have on the earth an abode and a provision for a while.’
But through envy and hatred did Iblis, take delight in the portraiture of lawless passion and succeed in tempting them both to commit themselves to what they failed to realize would be an evil line of conduct that they ate of the fruit of the forbidden tree. With the prospect of pleasure and advantage of inciting them to evil, -AL-Shaytan- precipitated their ejection from the state of supreme bliss. In consequence, We said to them: "Upon Our command to all of you, We bring you down upon from this blissful state with mutual enmity toward each other, and you shall settle on earth for a predetermined point of time."
But Satan tempted them and had them expelled from where they were. We told them: “Go down as enemies of each other on Earth, you will have a place to live and things to enjoy for a fixed term”.
But Satan deceived them—leading to their fall from the ˹blissful˺ state they were in, and We said, “Descend from the heavens ˹to the earth˺ as enemies to each other. You will find in the earth a residence and provision for your appointed stay.”
But the devil made them trip up on this and had them thrown out from their environment, and We said: "Get down as enemies one to another. There will be a place to settle and a limited provision for you on earth."
But Satan lured them thence and brought about their banishment. ‘Get you down,‘ We said, ‘and be enemies to each other. The earth will provide for you an abode and comforts for a time.‘
But the devil duped them, and caused their eviction therefrom. We said, "Go down as enemies of one another. On Earth shall be your habitation and provision for awhile."
But Satan made them slip and caused them to be expelled from where they were, and We said, "Go down, you will be enemies to one another, and on earth you will have a temporary abode and livelihood."
But Satan made them slip and caused them to be expelled from where they were, and We said, "Go down, you will be enemies to one another, and on Earth, you will have a temporary abode and livelihood."
So, Satan slipped them out from it, and exited them from what in which they were. And We said, “Land down, some of you enemies for some others. And you will have on the earth, a settlement place and enjoyment for a while.”
But Satan caused them to fall therefrom, and brought them out from the state (of felicity) in which they had been. And We said: ' Get down all of you, and be enemies one of another, and for you on the earth will be your dwelling place and your means of livelihood for a time'
But Satan lured them away from it [Paradise] and thus caused them to be ousted from where they had been. We said, 'Get you down. You shall be enemies to one another. On earth you shall have an abode and sustenance, for a while.'
But Satan caused them both to stumble therein and impelled them out of the happy state they were in. And so We said, "Degraded you are - With wedges of discord among one another! On the earth for you there shall be your station and livelihood for a while."
But the Shaitan made them both fall from it, and caused them to depart from that (state) in which they were; and We said: Get forth, some of you being the enemies of others, and there is for you in the earth an abode and a provision for a time
But Satan caused them both to slip by means of it and drove them out of the state in which they were. And WE said, `Go forth hence; some of you are enemies of others and for you there is an abode in the earth and a provision for a time.
Then Satan made them stumble therefrom, and expelled them from that wherein they were, and We said, “Get you down, each of you an enemy to the other. On the earth a dwelling place shall be yours, and enjoyment for a while.
Then Satan did make them slip from the (Garden), and get them out of the state (of joy) which they had been. We said: "Get down, you all (people), with hostility between yourselves, on the earth; (that) will be your living-place and your means of livelihood — For a time."
But Satan caused them to slip out from it and got them evicted from where they were. We said, “Descend; some of you will be enemies to others. On earth, you’ll have settlement and sustenance for a time.”
But Satan caused them to slip from it, and caused them to depart the state they were in. We said, 'Go down, some of you enemies of one another. And you will have residence on earth, and enjoyment for a while.'
But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said, "Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time."
Then the devil made them slip from it, and drove them out of what they were in. And We said, 'Go down, some of you an enemy to some, and for you in the earth is an abode and a provision to a time.'
Then did Satan make them slip from the (garden), and get them out of the state (of felicity) in which they had been. We said: "Get ye down, all (ye people), with enmity between yourselves. On earth will be your dwelling-place and your means of livelihood - for a time."
Then did Satan make them slip from the (garden), and get them out of the state (of felicity) in which they had been. We said: "Get ye down, all (ye people), with enmity between yourselves. On earth will be your dwelling-place and your means of livelihood - for a time."
فَتَلَقَّىٰۤ ءَادَمُ مِن رَّبِّهِۦ كَلِمَـٰتࣲ فَتَابَ عَلَیۡهِۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِیمُ ٣٧
Then Adam received some words from his Lord and He accepted his repentance: He is the Ever Relenting, the Most Merciful
Then Adam received Words (after repentance) from his Lord and Allah pardoned him. Surely, He is the Acceptor of repentance, the Merciful
Then Adam learnt from his Lord certain Words, and He relented toward him, verily He! He is the Relentant, the Merciful
Then his Lord sent commands to Adam and turned towards him: Indeed He is compassionate and kind
Then Adam (be aware and never forget, Adam is you!) received knowledge – words – from his Rabb (the dimension of Names within his brain) and repented (this knowledge enabled him to realize his mistake). His repentance was accepted. Indeed, HU is the accepting of repentance and the One who allows the experience of its pleasant results with His Rahimiyyah.
Then Adam received some words from his Lord and He turned towards him. He is the Ever-Returning, the Most Merciful.
Then Adam received certain words from his Lord, and He turned to him clemently. Indeed He is the All-clement, the All-merciful
(Aware of his lapse and in the hope of retrieving his error, rather than attempting to find excuses for it,) Adam received from his Lord words that he perceived to be inspired in him (because of his remorse, and he pleaded through them for God’s forgiveness). In return, He accepted his repentance. He is the One Who accepts repentance and returns it with liberal forgiveness and additional reward, the All-Compassionate (especially towards His believing servants)
After that Adam received from his Lord certain (useful) commandments and He turned to him with mercy. He, indeed is Oft-returning with compassion, the Ever Merciful
Thereafter Adam received certain words from his Lord, and He turned towards him; truly He turns, and is All-compassionate
Then Adam received (and learned) some words from his Lord, so He turned to him (and forgave him). Indeed, He is the acceptor of repentance and the merciful.
[Out of mercy] Adam received from his Lord some words of supplication. [Once he returned to his Lord with those words of supplication,] God forgave Adam as He is the most forgiving and merciful
Then Adam learned from his Lord words of inspiration, and his Lord turned to him, for He is Oft-Returning, Mercifully Redeeming
Thereupon Adam received words from his Lord. Thus, He granted him repentance and accepted it from him. Indeed, it is He Who is the Superb Granter and Accepter of repentance, the Bestower of mercy.
And Adam caught certain words from his Lord, and He turned towards him, for He is the compassionate one easily turned
Then Adam learnt from his Lord certain words (of revelation), therefore Allah accepted his repentance; indeed He only is the Most Acceptor of Repentance, the Most Merciful
So Adam received words from his Lord so He turned to him in repentance. Truly He is The Acceptor of repentance, The Most Merciful.
And Adam learned words of prayer from his Lord, and God turned unto him, for He is easy to be reconciled and merciful
And Adam obtained certain words (revelations) from his Lord, and He relented towards him, for He is the Relenting, the Compassionate
Then Adam received Words from his Lord, and his Lord relented towards him. He is the Receiver of Repentance, the Merciful
And words of prayer learned Adam from his Lord: and God turned to him; for He loveth to turn, the Merciful
Then Adam received in inspiration, words from his Nourisher-Sustainer. And (Allah) pardoned him. Verily, He is the One Who accepts repentance, continuously Merciful
Adam, then, received words from his Lord for He turned to him in forgiveness. Truly, He, He is The Accepter of Repentance, The Compassionate.
Adam received words [of guidance] from his Lord, and (his Lord) forgave him. He is the Responder and the Most Merciful.
Then Adam received appropriate words from his Lord and repented, and Allah accepted his repentance. Surely He is the Acceptor of Repentance, the Merciful
At that time Adam learnt appropriate words from his Lord and repented, and his Lord accepted his repentance, for He is very Relenting and very Merciful
Then Adam received (revealed) words from his Lord, and He turned to him (mercifully). Surely He is Oft-returning (to mercy), the Merciful
Then Adam received (some) words from his Fosterer, because He turned towards him (mercifully), He is certainly the Accepter of repentance, the Merciful.
Adam thereupon learned/received Words from his Lord, Who then pardoned him. Surely, He is the One Who forgives, the One Merciful
Then Adam learnt some words (of humility and repentance) from his Lord. So Allah accepted his repentance. Surely, He is the One Who is Most Relenting, Ever-Merciful
Adam then received words from His Lord, so He forgave him; He is the Forgiver, the Merciful
Adam then received words from His Lord, so He forgave him; He is the Forgiver, the Merciful
Adam then received words from his Lord, so He forgave him; He is the Forgiver, the Merciful.
So Adam received from his Lord words/expressions, so (He) forgave on him, that He is, He is the forgiver , the most merciful
Thereupon Adam received words [of guidance] from his Sustainer, and He accepted his repentance: for, verily, He alone is the-Acceptor of Repentance, the Dispenser of Grace
Thereupon Adam received words [of guidance] from his Sustainer, and He accepted his repentance: for, verily, He alone is the Acceptor of Repentance, the Dispenser of Grace
Then Adam received (some) Words from his Lord; so He relented towards him; surely He, Ever He, is The Superbly Relenting, The Ever-Merciful
Then Adam received from his Lord words (of revelation), and He relented toward him. Lo! He is the relenting, the Merciful
Adam was inspired by some words (of prayer) through which he received forgiveness from his Lord, for He is All-forgiving and All-merciful
Then ‘Adam learned certain words (to pray with) from his Lord; so, Allah accepted his repentance. No doubt, He is the Most-Relenting, the Very-Merciful
Then ‘Adam’ received words from his Lord Who accepted his repentance. Indeed, He is the One Who is the Oft-Returning (to mercy), the Most Merciful.
Then, Adam learnt from his Lord the words (to repent with), and He accepted the repentance. Indeed, He it is Who accepts repentance, and He is the most Merciful
Then Adam received Words from his Lord Who accepted his repentance. Most certainly He is the One Who is the Oft-Returning (to Mercy), the Most Merciful.
Prompted by the sense of guilt, Adam felt shame, but because guilt did not reside in the intention, Allah in mercy inspired him with a prayer for invoking His forgiveness, and in turn did Allah give up resentment against him and pardon his offence: it is He Who always accepts true repentance and the atonement made by the people, He is AL-Rahim
Then,Adam received words of inspirationfrom his Lord, so He accepted his repentance; He is Forgiving, Kind.
Then Adam was inspired with words ˹of prayer˺ by his Lord, so He accepted his repentance. Surely He is the Accepter of Repentance, Most Merciful.
Then Adam received words (of guidance) from his Lord, and He turned back to him, for He is full of acceptance and mercy.
Then Adam received commandments from his Lord, and his Lord relented towards him. He is the Relenting One, the Compassionate
Then, Adam received from his Lord words, whereby He redeemed him. He is the Redeemer, Most Merciful.
Then Adam received word from his Lord, and He accepted his repentance. He alone is the Accepter of Repentance, the Mercy Giver.
Then Adam received words from his Lord, and He accepted his repentance . He alone is the Accepter of Repentance, the Mercy Giver.
Then Adam received words from his Lord. So, He repented, upon him. He is Al-Tawab (The Acceptor of Repentance), Al-Raheem (The merciful to his creation and himself).
Then Adam received (certain) words from his lord. and he turned towards him (mercifully) . truly he is oft-pardoning, the most merciful
Thereupon Adam received from his Lord certain words, and He accepted his repentance; for He alone is the One who accepts repentance, the Merciful.
(The solution to this catastrophe was beyond human intellect.) Then Adam received Words of guidance from his Lord and He accepted his repentance. Behold, He is the Acceptor, the Most Merciful. (Adam = Man. His wife = Woman. She also repented and Allah treated both of them equally (7:23-24)
Then Adam received (some) words from his Lord, so He turned to him mercifully; surely He is Oft-returning (to mercy), the Merciful
Then Adam learnt from his Lord certain words of prayer. So HE turned towards him with mercy. Surely HE is Oft-Returning with compassion, and is Merciful
Then Adam received words from his Lord, and He relented unto him. Indeed, He is the Relenting, the Merciful
Then Adam received the words of inspiration, from his Lord, and his Lord forgave him; For He is One Who accepts Repentance (Tawwab), Most Merciful (Raheem)
Then Adam received words from his Lord, and He accepted his repentance. He is the Acceptor of Repentance, the Merciful.
Then Adam received words from his Lord, so He relented towards him. He is the Relenting, the Merciful.
Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful
Then Adam received words from his Lord, then He relented on him. Indeed, He, He is the Relenting, the Compassionate.
Then learnt Adam from his Lord words of inspiration, and his Lord Turned towards him; for He is Oft-Returning, Most Merciful
Then learnt Adam from his Lord words of inspiration, and his Lord Turned towards him; for He is Oft-Returning, Most Merciful
قُلۡنَا ٱهۡبِطُوا۟ مِنۡهَا جَمِیعࣰاۖ فَإِمَّا یَأۡتِیَنَّكُم مِّنِّی هُدࣰى فَمَن تَبِعَ هُدَایَ فَلَا خَوۡفٌ عَلَیۡهِمۡ وَلَا هُمۡ یَحۡزَنُونَ ٣٨
We said, ‘Get out, all of you! But when guidance comes from Me, as it certainly will, there will be no fear for those who follow My guidance nor will they grieve
We said: “Get down all of you from it (Paradise), then whenever guidance comes to you from Me, and whoever follows My guidance, there shall be no fear on them, nor shall they grieve.
We said: get ye all down from hence, and if there cometh unto you a guidance from Me, then whosoever shall follow Mine guidance, -- no fear shall come on them, nor shall they grieve
And We said to them: "Go, all of you. When I send guidance, whoever follows it will neither have fear nor regret
We said, go down, all of you, from there (the state of consciousness in which you feel free from bodily restrictions – Paradise life). And when My Huda (guidance; Rasul [knowledge] enabling the realization and comprehension of your essential reality) comes to you from Me, whoever follows My Huda – they will have no fear nor anything to cause them grief.
We said, ´Go down from it, every one of you! Then when guidance comes to you from Me, those who follow My guidance will feel no fear and will know no sorrow.´
We said, ‘Get down from it, all together! Yet, should any guidance come to you from Me, those who follow My guidance shall have no fear, nor shall they grieve
We said: "Go down, all of you, from there!" (and executed Our order). If, henceforth, a guidance (like a Book through a Messenger) comes to you from Me, and whoever follows My guidance (and turns to Me with faith and worship), they will have no fear (in this world and the next, for they will always find My help and support with them), nor will they grieve."
We said, `Go forth from this state, all of you, and when there comes to you a guidance from Me, then, those who follow My guidance shall have nothing to fear and nothing to grieve at.
We said, 'Get you down out of it, all together; yet there shall come to you guidance from Me, and whosoever follows My guidance, no fear shall be on them, neither shall they sorrow
We said: “Go down from here, all of you, when guidance from Me comes to you then whoever follows My guidance shall have no fear and no sadness.”
Then I (God) said: “Get out all of you from the paradise. There will come guidance to you from me. Those who follow my guidance, will have no fear and no grief
We said, “Get down from here, and if, as is sure, there comes to you guidance from Me, whoever follows My guidance, on them will be no fear, nor shall they grieve
We said, “Descend from it, all together. Then whenever any guidance comes to you from Me, then whoever follows My guidance—then no fear shall be upon them nor shall they grieve.
We said, 'Go down therefrom altogether and haply there may come from me a guidance, and whoso follows my guidance, no fear is theirs, nor shall they grieve
We said, “Go down from Paradise , all of you; then if some guidance comes to you from Me - so whoever follows My guidance, for such is neither fear nor any grief.”
We said, “Go down from it all of you together and if ever there comes unto you from Me a guidance, so whoever follows My guidance, then there will be no fear on them and nor will they grieve.”
We said, get ye all down from hence; hereafter shall there come unto you a direction from me, and whoever shall follow my direction, on them shall no fear come, neither shall they be grieved
We said, "Go down there from altogether and per chance (or possibly) there may come from Me a Guidance, and whoever follows My Guidance, no fear is theirs, nor shall they grieve
'Go down, all together, ' We said, 'so if a guidance shall come to you from Me, whosoever follows My guidance no fear shall be on them, neither shall they be saddened
We said, "Get ye down from it, all together: and if Guidance shall come to you from me, whoso shall follow my guidance, on them shall come no fear, neither shall they be grieved
We said: “Get you all shifted from this (orchard), then whenever comes to you guidance from Me, so whoever adopts My Guidance, no apprehensions will disturb them and they will not be down with anxiety
We said: Get down altogether from it. And whenever guidance approaches you from Me, then, whoever heeded My guidance, then, there will be neither fear in them nor will they feel remorse.
We said, “All of you [all humanity], descend from here [the original Paradise]. You will receive guidance from Me. If you follow My guidance, you will have no fear or grief [in the hereafter].
Get down from here all of you, We said at the time of Adam’s departure from Paradise. "Henceforth there shall come to you guidance from Me, those who accept and follow it shall have nothing to fear or to regret
We said, "Now go down, all of you from here. Henceforth there shall come to you Guidance from Me now and again: whoever will follow it shall have neither fear nor sorro
We said: Go forth from this state all. Surely there will come to you a guidance from Me, then whoever follows My guidance, no fear shall come upon them, nor shall they grieve
We said, "All of you go down from here, so whenever guidance comes to you from Me, then whoever follows My guidance, then (as a result of this) there will neither be any fear on them nor will they grieve.
We said, "Down you go all from this place! Then whenever Guidance comes to you from Me, all those who follow My Guidance shall have no fear, nor shall they grieve."
We said: ‘Leave it (Paradise and settle in the earth), all of you. Then if there comes to you guidance from Me, whoever will follow My guidance, neither shall any fear (obsess) them, nor shall they grieve
We said: "Descend from it all of you, so when the guidance comes from Me, then whoever follows My guidance, they will have nothing to fear, nor will they grieve."
We said: "Descend from it all of you, so when the guidance comes from Me, then whoever follows My guidance, they will have nothing to fear, nor will they grieve.
We said: "Descend from it all of you, so when the guidance comes from Me, then whoever follows My guidance, they will have nothing to fear, nor will they grieve."
We said: "Drop/decline from it, all together , so when a guidance from Me comes to you, so who followed My guidance, so no fear/fright on them and nor they be sad/grieving."
[For although] We did say, "Down with you all from this [state]," there shall, none the less, most certainly come unto you guidance from Me: and those who follow My guidance need have no fear, and neither shall they grieve
[For although] We did say, “Down with you all from this [state],” there shall, nonetheless, most certainly come unto you guidance from Me, and those who follow My guidance need have no fear, and neither shall they grieve
We said, "Get down out of it altogether, then, if ever there should definitely (The verb has an emphatic ending, thereby saying that guidance will come) come up to you guidance from Me, then whoever follows My guidance, then no fear will be on them, neither will they grieve."
We said: Go down, all of you, from hence; but verily there cometh unto you from Me a guidance; and whoso followeth My guidance, there shall no fear come upon them neither shall they grieve
We ordered them all to get out of the garden and told them that when Our guidance came to them, those who would follow it would have neither fear nor grief
We said, .Go down from here, all of you. Then, should some guidance come to you from Me, those who follow My guidance shall have no fear, nor shall they grieve
We said: "Go down all of you from it! (And soon) spiritual insight will come to you from Me. Thus, those who follow My divine guidance, there will come no fear upon them, neither will they ever grieve.
We said, "Get down from the paradise, all of you. (Wait) till the guidance comes to you from Me. Then, whoever follows My guidance shall have no fear. Nor shall he ever grieve."
And We said: ’Go down all of you from It! (And soon) you will receive the Full Knowledge of Truth from Me. As for those who yield to the spiritual light of My Word, there will come no fear upon them, neither will they ever grieve’.
We said to them: "Go all of you from this blissful state, you are doomed to a lower state, and the earth shall be your state. And when it is decided that you shall receive directions thereon to guide you to the path of righteousness, then those steered by the spirit of truth into all truth shall have no ground for alarm nor shall fear or dread fall upon them nor shall they come to grief,"
We said: “Go down from here, you all! When the guidance comes from Me, whoever follows it will have nothing to fear, nor to grieve”.
We said, “Descend all of you! Then when guidance comes to you from Me, whoever follows it, there will be no fear for them, nor will they grieve.
We said: "Get down from here, all of you. And when a guidance from Me comes to you, then if you follow My guidance, you shall have no fear nor worry.
Get you down hence, all,‘ We said. ‘When My guidance is revealed to you, those that follow My guidance shall have nothing to fear or to regret;
We said, "Go down therefrom, all of you. When guidance comes to you from Me, those who follow My guidance will have no fear, nor will they grieve.
We said, "All of you go down from it [the Garden]. When my guidance comes to you, whoever follows my guidance will not have fear or grieve"
We said, "All of you go down from it [the Garden]. When my guidance comes to you, whoever follows my guidance will not have fear or grieve"
We said, “Land down from it you altogether. Yet whenever guidance comes to you from me, then whoever follows my guidance there is no fear on them, nor are they grieving.
We said: ' get you down from it, all together; until there shall come to you a guidance from me, for whoever follows my guidance, no fear shall be upon them, nor shall they grieve '
We said, 'You shall all descend from it [Paradise]. Guidance shall reach you from Me. Those who follow My guidance shall have nothing to fear nor shall they grieve,
We said, "ALL OF YOU have degraded yourselves. But behold, when guidance comes to you from Me, those who will follow My guidance, there shall come upon them no fear, nor shall they grieve." (Note here the plural, 'All of you' confirming that Adam and his wife are allegorical terms for the humankind. Incidentally the word EVE is nowhere mentioned in the Qur'an, once again pointing to Adam as mankind)
We said: Go forth from this (state) all; so surely there will come to you a guidance from Me, then whoever follows My guidance, no fear shall come upon them, nor shall they grieve
We said. `Go forth hence, all of you. And if there comes to you guidance from ME then whoso shall follow MY guidance, on them shall come no fear nor shall they grieve.
We said, “Get down from it, all of you. If guidance should come to you from Me, then whosoever follows My Guidance, no fear shall come upon them, nor shall they grieve.
We said: "Get you all down from here; And if, surely, there comes Guidance to you from Me; Those who follow My guidance, for them there shall be no fear, and they shall not suffer
We said, “Descend from it, all of you. When guidance comes to you from Me, those who follow My guidance will neither fear nor grieve.
We said, 'Go down from it, all of you. Yet whenever guidance comes to you from Me, then whoever follows My guidance—they have nothing to fear, nor shall they grieve
We said, "Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance - there will be no fear concerning them, nor will they grieve
We said, 'Go down from it all together, then if there comes to you guidance from Me, then whoever follows My guidance, then no fear on them and they will not grieve.
We said: "Get ye down all from here; and if, as is sure, there comes to you Guidance from me, whosoever follows My guidance, on them shall be no fear, nor shall they grieve
We said: "Get ye down all from here; and if, as is sure, there comes to you Guidance from me, whosoever follows My guidance, on them shall be no fear, nor shall they grieve
وَٱلَّذِینَ كَفَرُوا۟ وَكَذَّبُوا۟ بِءَایَـٰتِنَاۤ أُو۟لَـٰۤىِٕكَ أَصۡحَـٰبُ ٱلنَّارِۖ هُمۡ فِیهَا خَـٰلِدُونَ ٣٩
those who disbelieve and deny Our messages shall be the inhabitants of the Fire, and there they will remain.’
But those who disbelieve and deny Our Verses, they are the inmates of the hellfire. They shall reside in it forever.”
And those who disbelieve and belie Our signs, --they, shall be fellows of the Fire; therein they shall be abiders
But those who deny and reject Our signs will belong to Hell , and there abide unchanged."
And those who disbelieve and deny Our signs – they will abide in fire (suffering) eternally.
But those who are kafir and deny Our Signs are the Companions of the Fire, remaining in it timelessly, for ever.
But those who are faithless and deny Our signs, they shall be the inmates of the Fire and they shall remain in it [forever]
But those who disbelieve and deny Our signs (the verses of the revealed Book of guidance as well as the signs in both their inner world and the outer world establishing My Existence and Unity and other pillars of faith), they will be the companions of the Fire; they will abide therein
And those who disbelieve and belie Our Messages, shall be the inmates of the Fire. There they shall abide for long
As for the unbelievers who cry lies to Our signs, those shall be the inhabitants of the Fire, therein dwelling forever.
And those who disbelieve and deny Our signs are inhabitants of the fire remaining in there forever.
“But those who disbelieve and reject My revelations, they will be dwellers of Hell living therein forever.”
“But those who do not believe and ignore Our signs, they will be companions of the fire, they will live there forever.
But those who have denied and disbelieved in Our signs—those are the fellows of the Fire; therein they abide.”
But those who misbelieve, and call our signs lies, they are the fellows of the Fire, they shall dwell therein for aye.
And those who disbelieve and deny Our signs, are the people of fire (hell); they will remain in it forever
"But those who disbelieved and belied Our signs, these are the people of the fire. They will abide therein forever.”
but they who shall be unbelievers, and accuse our signs of falsehood, they shall be the companions of hell fire, therein shall they remain for ever
But those who disbelieve, and call Our signs lies, they are the fellows of the Fire, they shall dwell therein for ever."
But those who disbelieve and belie Our verses shall be the companions of the Fire, and there they shall live for ever.
But they who shall not believe, and treat our signs as false-hoods, these shall be inmates of the fire; in it shall they remain for ever."
And those who have disbelieved and belied Our statements, such are the companions of the Fire, they shall abide therein
But those who were ungrateful and denied Our signs, those will be the Companions of the Fire. They are ones who will dwell in it forever!
Some people will reject faith and disagree with Our signs. They will always be among the people of the fire.”
But those who reject and defy Our revelations will be inmates of Hellfire, wherein they shall live forever."
and whoever will refuse to accept it and defy Our Revelations they shall be doomed to the Fire wherein they shall remain for ever
And (as to) those who disbelieve in and reject Our messages, they are the companions of the Fire; in it they will abide
And those who do not believe and deny Our signs , those will be the inhabitants of the fire, in it they will stay."
"And those who suppress the Truth, and belie Our Verses/signs, those will be dwellers of the Fire, therein to remain, for ever! "
And those who disbelieve and deny Our Revelations, it is they who shall be the inmates of the Fire. They shall abide in it forever.
And those who disbelieve and deny Our revelations, they are the dwellers of Hell, in it they will abide
And those who disbelieve and deny Our revelations, they are the dwellers of Hell, in it they will abide.
And those who disbelieve and deny Our revelations, they are the dwellers of Hell, in it they will abide.
And those who disbelieved and denied with Our verses/evidences , those are the fire's owners/company, they (are) in it immortally/eternally
but those who are bent on denying the truth and giving the lie to Our messages - they are destined for the fire, and therein shall they abide
But those who are bent on denying [Me] and giving the lie to Our message, they are destined for the fire, and therein they shall abide forever
And (the ones) who have disbelieved and cried lies to Our signs, those are the companions (i.e. the inhabitants) of the Fire; they are therein eternally (abiding)
But they who disbelieve, and deny Our revelations, such are rightful Peoples of the Fire. They will abide therein
But those who would deny the Truth and reject Our revelations would be the companions of the Fire in which they would live forever
As for those who disbelieve, and deny Our signs, they are the people of the Fire. They shall dwell in it forever
But those who excessively indulge in disbelief (in Allâh), and give no credence to Our ‘Revelations,’ are the ‘Denizens of Fire’ where they will abide therein.
"While those, who disbelieve and deny Our revelations, will (actually) be the inmates of fire. They will stay in it forever."
But As for those who persistently refuse to yield to the Truth, and deny the sacred writings, they are the Denizens of Fire - and therein shall they live forever.
"But those who choose to reject faith, denying Allah and His ordinances, refusing to recognise Our revelations and signs, shall be inmates of Hell, wherein they shall endure forever."
Those who disbelieved and denied Our verses, these are the people of the Fire, and they will be there forever
But those who disbelieve and deny Our signs will be the residents of the Fire. They will be there forever.”
And those who reject (the truth) and deny Our signs, they will be the inmates of the fire where they will remain.
but those that deny and reject Our revelations shall be the inmates of the Fire, wherein shall they abide for ever.‘
"As for those who disbelieve and reject our revelations, they will be dwellers of Hell, wherein they abide forever."
Those who deny the truth and reject Our revelations are headed for Hell, where they will be eternally.
Those who deny the truth and reject Our revelations will be heading for Hell, where they will remain forever.
And those who disbelieved and falsified with our verses, those will be the fire’s companions, they are therein immortals.
But those who reject faith and deny our signs, they are the inhabitants of the fire, dwelling therein forever
but those who deny and gainsay Our revelations shall have the fire, wherein they shall abide.'
But those who reject Our Messages, such will be the rightful companions of the Fire. They will abide therein."
And (as to) those who disbelieve in and reject My communications, they are the inmates of the fire, in it they shall abide
But they who will disbelieve and treat Our signs as lies, these shall be the inmates of the Fire; herein shall they abide
But those who disbelieve and deny Our signs, it is they who are the inhabitants of the Fire, abiding therein
"But those who reject Faith and falsify Our Signs, they shall be companions of the Fire; They shall abide in there."
But those who disbelieve and deny Our signs, they will be the dwellers of the Fire, where they will remain forever.”
But as for those who disbelieve and reject Our signs—these are the inmates of the Fire—wherein they will remain forever.'
And those who disbelieve and deny Our signs - those will be companions of the Fire; they will abide therein eternally."
And those who disbelieve, and call Our signs lies, those are the companions of the fire, they will dwell in it forever.'
"But those who reject Faith and belie Our Signs, they shall be companions of the Fire; they shall abide therein."
"But those who reject Faith and belie Our Signs, they shall be companions of the Fire; they shall abide therein."
5
Israelite Prophecies fulfilled
یَـٰبَنِیۤ إِسۡرَ ٰۤءِیلَ ٱذۡكُرُوا۟ نِعۡمَتِیَ ٱلَّتِیۤ أَنۡعَمۡتُ عَلَیۡكُمۡ وَأَوۡفُوا۟ بِعَهۡدِیۤ أُوفِ بِعَهۡدِكُمۡ وَإِیَّـٰیَ فَٱرۡهَبُونِ ٤٠
Children of Israel, remember how I blessed you. Honour your pledge to Me and I will honour My pledge to you: I am the One you should fear
O children of Israel! Remember My Favor which I bestowed upon you, and fulfill your covenant with Me and I will fulfill My covenant with you, and fear none but Me.
Children of Israel! remember My favour wherewith favoured you, and fulfil My covenant, and shall fulfil your covenant, and Me alone shall ye dread
O children of Israel, remember the favours I bestowed on you. So keep your pledge to Me, and I will mine to you, and be fearful of Me
O Children of Israel, remember My favor that I have bestowed upon you and fulfill My covenant upon you so that I will fulfill your covenant from Me (in regards to the vicegerency in your creation), and be afraid of only Me.
Tribe of Israel! remember the blessing I conferred on you. Honour My contract and I will honour your contract. Have dread of Me alone.
O Children of Israel, remember My blessing which I bestowed upon you, and fulfill My covenant that I may fulfill your covenant, and be in awe of Me [alone]
O Children of Israel! Remember My favor that I bestowed upon you, and fulfill My covenant (which I made with you through your Prophets), so that I fulfill your covenant, and of Me alone be in awe and fear (in awareness of My Power and of your being My servants)
O Children of Israel! remember My blessings which I bestowed upon you and fulfill the covenant (you made) with Me, I shall fulfill the covenant (I made) with you, and Me alone you should hold in awe
Children of Israel, remember My blessing wherewith I blessed you, and fulfil My covenant and I shall fulfil your covenant; and have awe of Me
Children of Israel, remember My favor that I granted you, and keep your promise to Me so I keep My promise to you, and fear only Me.
O’ Children of Israel! Remember how I showered you with My blessings; then fulfill your part of our covenant, that I fulfill My part of it, and respect none with awe but Me
O Children of Israel, call to mind the favor which I bestowed upon you, and fulfill your covenant with Me, as I fulfill My covenant with you, and fear none but Me
O Children of Israel, "Remember My blessing which I blessed you with and fulfill your (part of the) covenant so that I fulfill My (part of the) covenant, and fear Me alone.
O ye children of Israel! remember my favours which I have favoured you with; fulfil my covenant and I will fulfil your covenant; me therefore dread
O Descendants of Israel (Jacob)! Remember My favour which I bestowed upon you, and fulfil your covenant towards Me, I shall fulfil My covenant towards you; and fear Me alone
O Children of Israel! Remember My blessing which I bestowed upon you and fulfill [your] covenant with Me and I shall fulfill [My] covenant with you and do stand in awe of Me alone.
O children of Israel, remember my favour wherewith I have favoured you; and perform your covenant with me, and I will perform my covenant with you; and revere me
O you children of Israel! Remember My favours which I have favoured you with; fulfil My Covenant and I will fulfil your covenant; therefore, fear Me
'Children of Israel, remember My favor I have bestowed upon you. Fulfill My covenant, and I will fulfill your covenant with you. Me, you must fear
O children of Israel! remember my favour wherewith I shewed favour upon you, and be true to your covenant with me; I will be true to my covenant with you; me therefore, revere me
O progeny of Israiel! Remember My Grace which I bestowed upon you and fulfil (your obligations to) My covenant, so that I fulfil (My obligations to) your covenant and only to Me — to Me be mindful
O Children of Israel! Remember My divine blessing with which I was gracious to you and live up to the compact with Me. I will live up to the compact with you. And have reverence for Me alone.
O Children of Israel, remember My favor that I showed you. Fulfill your covenant with Me. I will fulfill My covenant with you. Fear none but Me.
O children of Israel! Remember My favors which I bestowed upon you; fulfill your covenant with Me and I will fulfill My covenant with you, that you should fear none but Me
O children of Israel! Just recall to mind My favour wherewith I blessed you fulfil your covenant with Me and I shall fulfil My covenant with you, and fear Me alone
O Children of Israel, call to mind My favour which I bestowed on you and be faithful to (your) covenant with Me, I shall fulfil (My) covenant with you; and Me, Me alone, should you fear
O children of Israel ! remember My favour with which I favoured you and fulfill (your) agreement with Me, I will fulfill (My) agreement with you and then fear Me alone.
O Children of Israel ! Remember My favour which I bestowed upon you, and fulfil your terms of the Covenant with Me and I will fulfil my terms. And Me, then, you hold in awe
O Children of Ya‘qub (Jacob)! Recall My favours which I bestowed upon you and fulfil the promise (made) to Me, I shall fulfil the promise (made) to you. And always fear Me alone
O Children of Israel, remember My blessings that I had blessed you with, and fulfill your pledge to Me that I may fulfill My pledge to you, and revere Me alone
O Children of Israel, remember My blessings that I had blessed you with, and fulfill your pledge to Me that I may fulfill My pledge to you, and reverence Me alone.
O Children of Israel, remember My favor that I had bestowed upon you, and fulfill your pledge to Me that I may fulfill My pledge to you, and reverence Me alone.
You Israel's sons and daughters , remember My blessing , which I blessed on you, and fulfill/complete with My promise/contract , I fulfill/complete with your promise/contract , and (only) Me so be terrified/monkish of Me
O CHILDREN of Israel! Remember those blessings of Mine with which I graced you, and fulfil your promise unto Me, [whereupon] I shall fulfil My promise unto you; and of Me, of Me stand in awe
O Children of Israel! Recall those privileges of Mine with which I dignified you, and fulfill your Covenant with Me, (So that) I shall fulfill My Covenant with you; and of Me, of Me be in awe
O Seeds (Or: sons) of Israel) remember My favor wherewith I favored you, and fulfil My covenant (and) I will fulfil your covenant, and do have awe of Me (only)
O Children of Israel! Remember My favour wherewith I favoured you, and fulfil your (part of the) covenant, I shall fulfil My (part of the) covenant, and fear Me
Children of Israel, recall My favors which you enjoyed. Fulfill your covenant with Me and I shall fulfill Mine. Revere only Me
O Children of Isra‘il (the Israelites), remember My blessing that I conferred upon you, and fulfill the covenant with Me, and I shall fulfill your covenant, and have awe of Me alone
O’ ‘Children of Israel’, remember My grace which I have bestowed upon you, and fulfill (your obligations to) My Covenant (with you) so that I may fulfill (My obligations to) your covenant (with Me). Thus, show honor and reverence only for Me!
Oh children of Israel! Bear in mind (all) My favors that I bestowed upon you. Live up to your pledge with Me, and I will fulfill My promise with you. Fear Me (and none else)
O’ Children of Israel, remember My (divine) grace which I have bestowed upon you: fulfill My Covenant and I will fulfill yours: and show honor and reverence for Me!
Oyou Bani Isra‘il: "render solemn acknowledgement of My divine favour and impel yourselves to the feeling of gratitude and gratefulness to Me for the efficacious grace I conferred on you and keep the vow you rendered to Me so that I assert My vow to you, and regard Me with the profound reverence and awe dutiful to Me"
Children of Israel, remember My gifts I gave you, and fulfil My contract, and I will fulfil your contract. Fear Me!
O children of Israel! Remember My favours upon you. Fulfil your covenant and I will fulfil Mine, and stand in awe of Me ˹alone˺.
Oh Children of Israel, remember My blessing with which I favoured you, and keep your deal with Me, I will keep My deal with you, and fear only Me.
Children of Israel, remember the favour I have bestowed upon you. Keep your covenant, and I will be true to Mine. Dread My power.
O Children of Israel, remember My favor, which I bestowed upon you, and fulfill your part of the covenant, that I fulfill My part of the covenant, and reverence Me.
Children of Israel, remember my grace which I gave you. Fulfill your promise, and I will fulfill My promise, as I am the One you should revere.
Children of Israel, remember my grace which I gave you. Fulfill your promise, and I will fulfill My promise, as I am the One you should revere.
O Israel's children! Remember my graces which I graced upon you, and fulfill My covenant, I will fulfill your covenant, and so be terrified of Me.
O' Children of Israel, remember My blessing wherewith I blessed you, and fulfil My covenant and I shall fulfil your covenant, and have awe of none but Me
Children of Israel! Remember My favour which I have bestowed on you. Fulfil your covenant with Me and I will fulfil Mine with you; and of Me alone stand in awe.
(One example is that of the Israelites.) O Children of Israel! Remember My Bliss that I bestowed upon you (when you were following My Commandments). Fulfill your promise unto Me and I will fulfill My promise unto you. And of Me - of Me you shall be heedful."
O children of Israel! call to mind My favor which I bestowed on you and be faithful to (your) covenant with Me, I will fulfill (My) covenant with you; and of Me, Me alone, should you be afraid
O Children of Israel ! remember MY favours which I bestowed upon you, and fulfill your covenant with ME, I will fulfill MY covenant with you, and ME alone should you fear
O Children of Israel! Remember My Blessing which I bestowed upon you, and fulfill My covenant, and I shall fulfill your covenant, and be in awe of Me
O Children of Israel! Call to mind the (special) favor, which I bestowed upon you, and fulfill (then) your Promise to Me as I fulfill My Promise to you, and fear none but Me
O Children of Israel, remember My favor which I bestowed upon you, keep My covenant and I will keep yours, and fear only Me.
O Children of Israel! Remember My blessings which I bestowed upon you, and fulfill your pledge to Me, and I will fulfill My pledge to you, and fear Me
O Children of Israel, remember My favor which I have bestowed upon you and fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and be afraid of [only] Me
O children of Israel! Remember My favour which I have favoured you with, and fulfil My covenant, I will fulfil your covenant, and Me, so fear Me.
O Children of Israel! call to mind the (special) favour which I bestowed upon you, and fulfil your covenant with Me as I fulfil My Covenant with you, and fear none but Me
O Children of Israel! call to mind the (special) favour which I bestowed upon you, and fulfil your covenant with Me as I fulfil My Covenant with you, and fear none but Me
وَءَامِنُوا۟ بِمَاۤ أَنزَلۡتُ مُصَدِّقࣰا لِّمَا مَعَكُمۡ وَلَا تَكُونُوۤا۟ أَوَّلَ كَافِرِۭ بِهِۦۖ وَلَا تَشۡتَرُوا۟ بِءَایَـٰتِی ثَمَنࣰا قَلِیلࣰا وَإِیَّـٰیَ فَٱتَّقُونِ ٤١
Believe in the message I have sent down confirming what you already possess. Do not be the first to disbelieve in it, and do not sell My messages for a small price: I am the One of whom you should be mindful
And believe in what I have sent down (this Qur’an) confirming that which is with your (Scriptures); don’t be first disbeliever in it, and don’t buy a small price (by selling) My Verses, and fear Me alone.
And believe in that which I have sent down confirming that which is with you, and be not the first to disbelieve therein, and barter not My revelations for a small price, and Me alone shall ye fear
And believe in what I have sent down which verifies what is already with you; and do not be the first to deny it, nor part with it for little gain; and beware of Me
And believe in what I have revealed (Quran) confirming that which is with you (Torah). Be not the first to deny this truth. And do not exchange My signs (the manifestations of the Names in relation to the secret of the letter B) in your essence, for a small price. Protect yourself from Me!
Have iman in what I have sent down, confirming what is with you. Do not be the first to reject it and do not sell My Signs for a paltry price. Have taqwa of Me alone.
And believe in that which I have sent down confirming that which is with you, and do not be the first ones to defy it, and do not sell My signs for a paltry gain, and be wary of Me [alone]
Believe in that which I have sent down (the Qur’an), confirming what (of the truth) you already possess, and do not be the first to disbelieve in it. And (you scribes, fearful of losing your status and the worldly benefit accruing from it) do not sell My Revelations for a trifling price (such as worldly gains, status and renown); and in Me alone seek refuge through reverence for Me and piety
And believe in what I have revealed (now) confirming (the prophecies of the Scripture) which are (already) with you, and do not be the first to deny it, neither take a paltry price for My Messages, and Me alone you should take as a shield (for protection)
And believe in that I have sent down, confirming that which is with you, and be not the first to disbelieve in it. And sell not My signs for a little price; and fear you Me
And believe in what I sent down (Quran) confirming what is already with you (Torah) and do not be the first disbeliever in it, and do not trade My signs for a small price, and be cautious of Me.
Believe in what I have revealed in Qur’an which confirms the Divine source of your own Scriptures. Do not be the first who reject Qur’anic revelations. Do not trade away my revelations for small profits and be at awe with none but Me
And believe in what I reveal, reflecting the truth of the revelation that is with you, and be not the first to disbelieve in it, nor sell My signs for a miserable price, and fear Me, and Me alone
And believepl in what I have sent down, confirming what is with youpl. And do not be the first denier of it, and do not purchase, in exchange for My revelations, a small price, and be mindful of Me alone.
Believe in what I have revealed, verifying what ye have got, and be not the first to disbelieve in it, and do not barter my signs for a little price, and me do ye fear
And accept faith in what I have sent down (the Qur’an), which confirms what is with you (the Torah / Bible), and do not be the first to disbelieve in it - and do not exchange My verses for an abject price - and fear Me alone
And believe in that which I have sent down testifying to the truth of that which is with you and do not be the first to disbelieve in it and do not sell My signs for a trifling price and do stand in reverence for Me alone.
and believe in the revelation which I have sent down, confirming that which is with you, and be not the first who believe not therein, neither exchange my signs for a small price; and fear me
Believe in what I have revealed, verifying what you have got, and be not the first to disbelieve in it, and do not barter My signs for a little price, and keep your duty to Me
And believe in what I have sent down confirming what is with you, and do not be the first to disbelieve it. Do not sell My verses for a little price and fear Me
and believe in what I have sent down confirming your Scriptures, and be not the first to disbelieve it, neither for a mean price barter my signs: me therefore, fear ye me
And Believe in what I have delivered in confirmation (and as re-revelation) to what is with you, and be not the first to disbelieve therein. And do not earn a meagre price by overruling My statements and only to Me, to Me you pay obedience
And believe in what I caused to descend, that which establishes as true what is with you. And be not the first one who is ungrateful for it. And exchange not My signs for a little price. And fear Me, God, alone.
Believe in what I reveal. It confirms that [Jewish Bible], which is already with you. Do not be the first to reject (the Qur’an). Do not exchange My signs for a small price. Fear Me alone.
Believe in My revelations, which are confirming your scriptures; do not be the first one to deny My revelations, and do not sell them for a petty price, fear Me and Me Alone
And believe in the Book I have now sent down; as it confirms the Scriptures you already possess, be not the first to reject it; barter not away My Revelations for paltry worldly gain, and guard yourselves against My wrat
And believe in that which I have revealed, verifying that which is with you, and be not the first to deny it; neither take a mean price for My messages; and keep your duty to Me, Me alone
And believe in the (Quran) which I have sent down confirming that (book) which is with you and do not be the first in not believing in it, and do not sell My signs for a small price and fear Me alone.
And believe in what I have sent down in confirmation of that which is with you. And be not the first to suppress it. And do not trade my Verses/signs for a little benefit. And Me, then, you fear
And believe in (the Book) that I have revealed (to My Messenger Muhammad [blessings and peace be upon him]), whilst it confirms (originally) that which you possess. And do not be the first to deny it, nor trade My Revelations for a small (worldly) price. And fear Me alone
And believe in what I have sent down, authenticating what is already with you, and do not be the first to disbelieve in it! And do not purchase with My verses a cheap gain, and of Me you shall be aware
And believe in what I have sent down, authenticating what is with you, and do not be the first to disbelieve in it! And do not purchase with My revelations a cheap gain, and of Me you shall be aware.
And believe in what I have sent down, affirming what is with you, and do not be the first to disbelieve in it! And do not purchase with My revelations a cheap gain, and of Me you shall be aware.
And believe with what I descended, confirming to what (is) with you, and do not be (the) first disbeliever with it, and do not buy/volunteer with My verses/evidences a small/little price, and (only) Me, so fear and obey Me
Believe in that which I have [now] bestowed from on high, confirming the truth already in your possession, and be not foremost among those who deny its truth; and do not barter away My messages for a trifling gain; and of Me, of Me be consciou
Commit to that which I have [now] bestowed upon you from on high, confirming the truth already in your possession, and be not foremost amongst those who deny its truth; and do not barter away My messages for trifling gain; and of Me, of Me be guarded
And believe in what I have sent down, sincerely (verifying) that which is with you, and do not be the first disbelievers of it, and do not trade My signs for a little price, and be pious towards Me (only)
And believe in that which I reveal, confirming that which ye possess already (of the Scripture), and be not first to disbelieve therein, and part not with My revelations for a trifling price, and keep your duty unto Me
Believe in My revelations (Quran) that confirms what I revealed to you ( about Prophet Muhammad in your Scripture). Do not be the first ones to deny it nor sell My revelations for a small price, but have fear of Me
And have faith in what I have revealed, confirming what is already with you, and do not be the first to deny it, nor take a paltry price for My verses. Fear Me alone
Have Faith in what I have revealed, (of the 'Qur’ān'), verifying that which is already with you. Thus, do not be the first to disbelieve in It, and do not exchange My ‘Revelations’ for a small price! And towards Me, act piously!
And believe in what I have revealed _ (the Qur´an). It confirms the scriptures you already have. Do not be the first to reject it. Do not sell my verses for a paltry price. And be (forever) conscious of Me
And do affirm your Faith in what I’ve revealed of the Qur’ān, confirming the Truth which you already possess. Don’t be the first to deny It or exchange My Signs for a small price. But act piously towards Me.
And be strongly disposed to believe in the Quran I have been revealing, corroborating and authoritatively validating the authentic AL-Tawrah, which you possess. Yet it is indeed incredible that you have received it with incredulity and, of all people of faith, you are the first to deny it and refuse to give it solemn recognition. Do not then exchange the truth of My revelations and My Prophet for the vanity of the fleeting and ephemeral world, and be careful not to come within the measure of My wrath nor neglect the profound reverence dutiful to Me"
Believe what I have revealed, it confirms what you already have, and don’t be the first to deny it or to sell My verses cheaply. Be mindful of Me
Believe in My revelations which confirm your Scriptures. Do not be the first to deny them or trade them for a fleeting gain. And be mindful of Me.
And believe in that which I have sent as confirmation of what you already have and be not the first to reject it, and don´t sell My signs for a small gain, and beware of Me only.
Have faith in My revelations, which confirm your Scriptures, and do not be the first to deny them. Do not sell My revelations for a paltry price; fear Me
You shall believe in what I have revealed herein, confirming what you have; do not be the first to reject it. Do not trade away My revelations for a cheap price, and observe Me.
Believe in My revelation, confirming the revelations that you already have. Do not be the first to deny it, and do not barter away My verses for trivial gain, but be mindful of Me.
Believe in My revelation, confirming the revelations that you already have. Do not be the first to deny it, and do not barter away My verses for trivial gain, but be mindful of Me.
And believe in what I sent down, confirming with what you have; and do not be first infidel with it; and do not purchase with my verses for a little price; and to Me, show the piety.
And believe in what I have revealed (the Qur'an) , confirming that (Scripture) which is with you, and be not the first to reject Faith therein, and sell not My Signs for a miserable price; and be in awe of none but Me
Believe in what I have revealed, confirming that which you already have, and be not the first to reject it. Do not barter away My revelations for a paltry price, and fear Me alone.
And believe in that which I reveal now. It confirms the Divine Origination of what you already have. Do not be the first ones to reject it. And trade not My Messages for petty gains. And, of Me, of Me, be mindful
And believe in what I have revealed, verifying that which is with you, and be not the first to deny it, neither take a mean price in exchange for My communications; and Me, Me alone should you fear
And believe in what I have sent which fulfill that which is with you, and be not the first to disbelieve therein, and barter not MY Signs for a paltry price, and take protection in ME alone
And believe in that which I have sent down, confirming that which you have with you, and be not the first to disbelieve in it. And sell not My signs for a paltry price, and reverence Me
And believe in what I reveal, confirming the revelation, which is with you, and do not be the first to reject Faith in there, and do not sell My Signs for a small price: But fear Me, and Me alone
Believe in what I revealed, which confirms what you already possess. And don’t be the first to reject it, nor sell My revelations for a trivial price, and revere only Me.
And believe in what I revealed, confirming what is with you; and do not be the first to deny it; and do not exchange My revelations for a small price; and be conscious of Me
And believe in what I have sent down confirming that which is [already] with you, and be not the first to disbelieve in it. And do not exchange My signs for a small price, and fear [only] Me
And believe in what I have sent down, verifying what is with you, and do not be the first disbeliever of it, and do not sell My signs for a little price, and Me, so fear Me.
And believe in what I reveal, confirming the revelation which is with you, and be not the first to reject Faith therein, nor sell My Signs for a small price; and fear Me, and Me alone
And believe in what I reveal, confirming the revelation which is with you, and be not the first to reject Faith therein, nor sell My Signs for a small price; and fear Me, and Me alone
وَلَا تَلۡبِسُوا۟ ٱلۡحَقَّ بِٱلۡبَـٰطِلِ وَتَكۡتُمُوا۟ ٱلۡحَقَّ وَأَنتُمۡ تَعۡلَمُونَ ٤٢
Do not mix truth with falsehood, or hide the truth when you know it
And don’t mix the truth with the falsehood, or conceal the truth while you know.
And confound not the truth with falsehood, nor hide the truth while ye know
Do not confuse truth with falsehood, nor conceal the truth knowingly
And do not mix the truth (the reality) with falsehood! You conceal the truth while you know it!
Do not mix up truth with falsehood and knowingly hide the truth.
And do not mix the truth with falsehood, nor conceal the truth while you know
Do not confound the truth by mixing it with falsehood, and do not conceal the truth while you know (the meaning and outcome of what you do, and that what you strive to hide is true, and that Muhammad is the Messenger of God, whose coming you have been anticipating)
Do not confound the truth with falsehood, nor conceal the truth knowingly
And do not confound the truth with vanity, and do not conceal the truth wittingly
And do not cover the truth with falsehood, and do not hide the truth while you know it.
And do not mix up the truth with lies; nor hide the truth knowingly
And do not dress truth with falsehood, nor conceal the truth when you know what it is
And do not mix truth with falsehood, and do not conceal the truth while youpl know.
Clothe not truth with vanity, nor hide the truth the while ye know
And do not mix the truth with falsehood, nor purposely conceal the truth
And do not mix the truth with the falsehood and hence hide the truth while you know.
Cloath not the truth with vanity, neither conceal the truth against your own knowledge
Cloak not truth with vanity and falsehood, nor knowingly hide the truth
Do not confound truth with falsehood, nor knowingly hide the truth while you know
And clothe not the truth with falsehood, and hide not the truth when ye know it
And do not cover the truth with falsehood, nor conceal the truth when you are aware
And confuse not The Truth with falsehood nor keep back The Truth while you know.
Do not cover truth with lies. Do not hide the truth when you know it.
Do not mix the Truth with falsehood, or knowingly conceal the truth
Confound not the Truth with falsehood nor conceal it knowingly
And mix not up truth with falsehood, nor hide the truth while you know
And do not cover truth with falsehood nor hide the truth while you know.
And confound not the truth with the falsehood and thus knowingly conceal the truth
And do not mix up the truth with falsehood, nor conceal the truth deliberately
And do not confound the truth with falsehood, nor keep the truth secret while you know
And do not confound the truth with falsehood, nor keep the truth secret while you know.
And do not confound the truth with falsehood, nor keep the truth secret while you know.
And do not confuse/mix/cover the correct/truth with the falsehood, and you hide/conceal the correct/truth and you are knowing
And do not overlay the truth with falsehood, and do not knowingly suppress the truth
And do not coat the truth with falsity. And do not deliberately conceal the truth while you are in possession of it
And do not confound the Truth with the untruth and do not keep back the Truth and you know (it)
Confound not truth with falsehood, nor knowingly conceal the truth
Do not mix truth with falsehood and do not deliberately hide the trut
and do not confound truth with falsehood, and do not hide the truth when you know (it)
Confound not truth with falsehood, neither do conceal the truth while you know!
And, do not cloak (and confuse) the truth with falsehood. Do not suppress the truth knowingly
And don’t confound truth with falsehood, or deliberately conceal the truth!
"Nor irreverently mix up the truth guiding into all truth and poison it with what you forge of falsehood, nor conceal the truth when you know it conforms with fact and agrees with reality"
Do not mix the truth with falsehood, nor knowingly hide the truth.
Do not mix truth with falsehood or hide the truth knowingly.
And don´t cover the truth with falsehood, hiding the truth knowingly.
Do not confound truth with falsehood, nor knowingly conceal the truth.
Do not confound the truth with falsehood, nor shall you conceal the truth, knowingly.
And do not mix truth with error or knowingly hide the truth.
And do not mix truth with an error or knowingly hide the truth.
And do not confound the right by the invalid, and do not mute the right and you are knowing.
And confound not the truth with falsehood, nor conceal the truth while you know (it)
Do not overlay the truth with falsehood, nor knowingly suppress the truth.
Confound not the Truth with falsehood, nor conceal the Truth while you are well aware of it. ((2:159). News of the Arabian Prophet in Deuteronomy: (18:15-18).
And do not mix up the truth with the falsehood, nor hide the truth while you know (it)
And confound not truth with falsehood nor hide the truth knowingly
And confound not truth with falsehood, nor knowingly conceal the truth
And do not cover Truth with falsehood, and do not hide the Truth when you know (it)
Don’t mix truth with falsehood, nor knowingly conceal the truth.
And do not mix truth with falsehood, and do not conceal the truth while you know
And do not mix the truth with falsehood or conceal the truth while you know [it]
And do not clothe the truth with falsehood, and hide the truth while you know.
And cover not Truth with falsehood, nor conceal the Truth when ye know (what it is)
And cover not Truth with falsehood, nor conceal the Truth when ye know (what it is)
وَأَقِیمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَٱرۡكَعُوا۟ مَعَ ٱلرَّ ٰكِعِینَ ٤٣
Keep up the prayer, pay the prescribed alms, and bow your heads [in worship] with those who bow theirs
And establish prayers, give obligatory charity (Zakat), and bow down with those who bow down (in worship).
And establish prayer, and give the poor-rate, and bow down with those who bow down
Be firm in devotion; give zakat (the due share of your wealth for the welfare of others), and bow with those who bow (before God)
And establish salat (turn to and experience your essence both inwardly and outwardly) and give alms (give unrequitedly from what has been given to you) and bow (ruku) with those who bow (feel the greatness of Allah’s Names in your essence and experience [tasbih] them, and as you stand back up saying ‘samiAllahu...’ realize this is perceived by the All-Encompassing One, your essential reality).
Establish salat and pay zakat and bow with those who bow.
And maintain the prayer, and give the zakat, and bow along with those who bow [in prayer]
Establish the Prayer, and pay the Prescribed Purifying Alms (the Zakah); and bow (in the Prayer, not by forming a different community or congregation, but) together with those who bow (the Muslims)
And observe Prayer, present Zakat (- purifying alms) and devote yourselves to the service of God along with those who are wholly devoted (to the service of one God)
And perform the prayer, and pay the alms, and bow with those that bow
And perform mandatory prayer and give to mandatory charity and bow down with those who bow down.
Worship Me on regular basis, devote a part of your income to charity, and join those who worship Me by bowing down before me
And be steadfast in prayer, give zakat, and bow your heads with those who bow
And establish the prayer, and bring the purifying charity, and bow down with the ones bowing down.
Be steadfast in prayer, give the alms, and bow down with those who bow
And keep the (obligatory) prayer established, and pay the charity, and bow your heads with those who bow (in prayer)
And establish the prayer and give the sanctifying dues and bow down along with those who bow down.
observe the stated times of prayer, and pay your legal alms, and bow down yourselves with those who bow down
Be steadfast in worship, give alms, and bow down with those who bow
Establish your prayers, pay the obligatory charity, and bow with those who bow
And observe prayer and pay the legal impost, and bow down with those who bow
And establish Salat (canonical Prayers) and pay off Zakat (specified charity), and bow down your heads with those who bow down
And perform the formal prayer, and give the purifying alms, and bow down with the ones who bow down.
Be dedicated in the required prayer. Practice required charity. Bow your heads along with others who bow [in worship].
Establish Salah (prayers); give Zakah (charity); and bow down with those who bow down in worship
Establish the Salat, pay the Zakat and bow down before Me along with those who bow down
And keep up prayer and pay the poor-rate and bow down with those who bow down
And establish worship (salat) and give charity (zakat) and bow down with those who bow down.
And say the prayer properly and give in charity. And bow with those who bow
And establish Prayer and pay Zakat (the Alms-due) regularly and kneel down (together) with those who kneel down
And hold the contact-method, and contribute towards betterment, and kneel with those who kneel
And hold the contact prayer, and contribute towards purification, and kneel with those who kneel.
And hold the Connection, and contribute towards purification, and kneel with those who kneel.
And keep up/take care of the prayers and give/bring the charity/purification and bow with the bowing
and be constant in prayer, and spend in charity, and bow down in prayer with all who thus bow down
And have the affiliation with Allah as your standard, and a system of giving money [where it is due]. And humble yourselves with those who are likewise humble
And keep up the prayer and bring the Zakat (i.e., pay the obligatory poor-dues) and bow down with the ones bowing down
Establish worship, pay the poor-due, and bow your heads with those who bow (in worship)
Be steadfast in prayer, pay the religious tax (zakat) and bow down in worship with those who do the same
And be steadfast in Salah (prayer), and pay Zakah, and bow down with those who bow down
Establish the regular Prayer, pay Zakāt (i.e. the Prescribed Purifying Alms), and bow along with those who bow (in prayer & worship).
And perform the ´salat´ and pay the ´zakat´. Bow down (and submit) along with others, who bow in worship
Now establish the regular Prayer, pay Zakāt and bow along with those who bow (in prayer & worship).
Pay reverence and veneration to Me, and duly engage in worship and give zakat (alms), for zakat is but a vehicle of prayer, and bow the knees with those who bow their knees to Me in reverence and adoration"
Perform prayer, pay Zakat, and bow down with those who bow in prayer.
Establish prayer, pay alms-tax, and bow down with those who bow down.
And keep up prayer and give the Zakat, and bow down with those who do.
Attend to your prayers, render the alms levy, and kneel with those who kneel.
You shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat), and bow down with those who bow down.
Perform prayers, and pay the purifying alms, and kneel together with those who are kneeling.
Perform prayers, and pay the purifying alms, and kneel together with those who are kneeling.
And establish the prayers, and give the zakat, and kneel with those kneelers.
And keep up the prayer, and pay the poor-rates (zakat) , and bow down in prayer with those who bow down (in congregation)
Attend regularly to your prayers, pay your zakÄt, and bow down in prayer with those who bow down.
And help establish the Divinely guided System in the society, and help set up the equitable Economic Order. And bow to these Commands as others have bowed
And keep up prayer and pay the poor-rate and bow down with those who bow down
And observe Prayer and pay the Zakaat, and bow down with those who bow
And perform the prayer, and give the alms, and bow with those who bow
And be steadfast in prayer: Practice regular charity: And bow down your heads with those who bow down (in worship)
Establish prayer, give the purifying charity, and bow down with those who bow down.
And attend to your prayers, and practice regular charity, and kneel with those who kneel
And establish prayer and give zakah and bow with those who bow [in worship and obedience]
And be steadfast in the prayer, and give the alms, and bow with those who bow.
And be steadfast in prayer; practise regular charity; and bow down your heads with those who bow down (in worship)
And be steadfast in prayer; practise regular charity; and bow down your heads with those who bow down (in worship)
۞ أَتَأۡمُرُونَ ٱلنَّاسَ بِٱلۡبِرِّ وَتَنسَوۡنَ أَنفُسَكُمۡ وَأَنتُمۡ تَتۡلُونَ ٱلۡكِتَـٰبَۚ أَفَلَا تَعۡقِلُونَ ٤٤
How can you tell people to do what is right and forget to do it yourselves, even though you recite the Scripture? Have you no sense
Do you enjoin piety and righteousness on the people, and forget (to practice) yourselves when you recite the scripture? Don’t you understand?
Command ye mankind to piety and forget yourselves, the while ye read the Book! Understand then ye not
Will you enjoin good deeds on the others and forget your own selves? You also read the Scriptures, why do you then not understand
Do you advise people to experience the beauty formed by Allah’s Names and neglect to experience this yourselves? Though you read the Book (the knowledge of the reality of existence), will you still not use your reason?
Do you order people to devoutness and forget yourselves, when you recite the Book? Will you not use your intellect?
Will you bid others to piety and forget yourselves, while you recite the Book? Do you not apply reason
Do you enjoin upon people godliness and virtue but forget your own selves, (even) while you recite the Book (and see therein the orders, prohibitions, exhortations and warnings)? Will you not understand and come to your senses
How is it that you enjoin others to do good and neglect your ownselves while you recite the Scripture? Do you not even (after reading the Scripture) abstain (from evils)
Will you bid others to piety, and forget yourselves while you recite the Book? Do you not understand
Do you instruct people to do good, but you forget to do it yourselves, while you read the book? Do you not understand?
How is that you invite others to follow the Right path, while forgetting to follow it yourself? And this (hypocrisy) in spite of the fact that you read the Scriptures in which you are ordered to practice the righteousness! [Why are not you consistent?]
Do you encourage right conduct on people and forget to practice it yourselves, though you study the Scripture? Will you not understand
Do youpl command mankind to virtue and forget yourselves, even though you read the Scripture? Do you not reason?
Will ye order men to do piety and forget yourselves? ye read the Book, do ye not then understand
What! You enjoin righteousness upon people while you forget (to practise it) yourselves, whereas you read the Book? Do you not have sense
Do you command the mankind unto the piety and you forget yourselves while you rehearse the book? Will you not then understand?
Will ye command men to do justice, and forget your own souls? Yet ye read the book of the law: Do ye not therefore understand
Will you order men to piety and forget it yourselves? You read the Book, do you not then understand
Would you order righteousness on others and forget it yourselves? Yet you recite the Book, have you no sense
Will ye enjoin what is right upon others, and forget yourselves? Yet ye read the Book: will ye not understand
Do you enjoin right conduct on the people and forget (to practice it) yourselves, and you continue to recite Al-Kitab (without understanding it), what then? Don’t you use your sense
You command humanity to virtuous conduct and forget yourselves while you relate the Book? Will you not, then, be reasonable?
Do you encourage correct conduct for other people and forget it yourselves? Yet, you recite the (Bible). Will you not understand?
Would you ask others to be righteous and forget to practice it yourselves? Even though you read your Holy Book? Have you no sense?
How is it that you enjoin others to follow the Right Way, but forget it yourselves, though you read the Scriptures? Have you no sense at all
Do you enjoin men to be good and neglect your own souls while you read the Book? Have you then no sense
What ! you enjoin people to be virtuous and forget it yourselves while you read the book, then have you no sense?
You tell people to be good and you forget your own selves? And you read the Book! Do you not then understand!
Do you command others for piety and forget yourselves, whilst you (also) recite the Book (of Allah)? So, do you not think
Do you order the people to do good, but forget yourselves, while you are reciting the Scripture Do you not understan
Do you exhort the people to do good, but forget yourselves, while you are reciting the Book? Do you not comprehend?
Do you exhort the people to do good, but forget yourselves, while you are reciting the Book? Do you not comprehend?
Do you order the people with the righteousness/charitability and you forget yourselves, and you are reading/reciting The Book , do you not reason/understand/comprehend
Do you bid other people to be pious, the while you forget your own selves -and yet you recite the divine writ? Will you not, then, use your reason?
Do you urge people to be virtuous, while you forget your own selves — and [yet] you recite the divine Writ? Will you not use your reason
Do you command mankind to benignancy and forget yourselves, and you recite the Book? Do you then not consider
Enjoin ye righteousness upon mankind while ye yourselves forget (to practise it)? And ye are readers of the Scripture! Have ye then no sense
Would you order people to do good deeds and forget to do them yourselves even though you read the Book? Why do you not think
Do you enjoin righteousness upon others while you ignore your own selves, although you keep reciting the Book? Have you then no sense
Do you bid others to righteousness and forget yourselves while you recite the ‘Scripture’ (the ‘Torah’)? Do you not possess self- awareness that allows you to understand?
You exhort others to acquire piety, but forget (to include) yourself. You do recite the scriptures! Have you, then, no sense
Do you bid others to righteousness and forget yourselves while you recite the Scripture? Don't you have conscious thoughts at least in this sense?
"Do you enjoin people to pay regard to what is just and right while you wilfully neglect to apply your hearts to wisdom and piety, when you peruse AL- Tawrah, and have knowledge of its text? Do you have no more sense than to indulge yourselves in vanity?"
You tell people to be righteous but forget yourselves, although you read The Book? Don’t you understand?
Do you preach righteousness and fail to practice it yourselves, although you read the Scripture? Do you not understand?
Would you command people to do right and forget about yourselves, whilst you read the book (of revelation)? Don´t you think straight?
Would you enjoin people to be charitable and forget yourselves? Yet you recite the Scriptures. Have you no sense
Do you exhort the people to be righteous, while forgetting yourselves, though you read the scripture? Do you not understand?
As you read the Book, do you command others to be virtuous and yet forget yourselves? Don't you comprehend?
As you read the Book, do you command others to be virtuous and yet forget yourselves? Don’t you comprehend?
Are you commanding the people with the devotion, and forget yourselves, and you are reciting the book? So, will you not be reasoning?
Do you enjoin righteousness upon people while you forget your own selves (to practice it) ? And you read the Scripture? Have you then no sense?
How can you bid others to be righteous and forget yourselves, even when you read the Scriptures? Do you not understand?
What! You preach righteousness to others and forget yourselves even though you read the Scripture! Don't you, then, use any sense
What! do you enjoin men to be good and neglect your own souls while you read the Book; have you then no sense
Do you enjoined others to do what is good and forget your ownselves, while you read the book? Will you not then understand
Will you enjoin piety upon mankind, and forget yourselves, while you recite the Book? Do you not understand
Do you enforce right conduct on the people, and forget (to practice it) yourselves, and yet you study the Scripture? Will you not understand
Do you command people to righteousness, yet forget yourselves, even while you read the Scriptures? Don’t you understand?
Do you command people to virtuous conduct, and forget yourselves, even though you read the Scripture? Do you not understand
Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason
Do you order mankind with righteousness and forget yourselves, and you recite the Book? So will you not become intelligent?
Do ye enjoin right conduct on the people, and forget (To practise it) yourselves, and yet ye study the Scripture? Will ye not understand
Do ye enjoin right conduct on the people, and forget (To practise it) yourselves, and yet ye study the Scripture? Will ye not understand
وَٱسۡتَعِینُوا۟ بِٱلصَّبۡرِ وَٱلصَّلَوٰةِۚ وَإِنَّهَا لَكَبِیرَةٌ إِلَّا عَلَى ٱلۡخَـٰشِعِینَ ٤٥
Seek help with steadfastness and prayer- though this is hard indeed for anyone but the humble
And seek the help (of Allah) in patience and prayer. Truly it is very hard except on the humble minded,
And seek help in patience and prayer and verily it is, hard except prayer unto the meek
Find strength in fortitude and prayer, which is heavy and exacting but for those who are humble and meek
Be patient (by relying on the qualities of the Names in your essence); seek help by turning to these qualities through prayer (salat). Indeed, except for those who are in awe of Allah, this is difficult for the ego.
Seek help in steadfastness and salat. But that is a very hard thing, except for the humble:
And take recourse in patience and prayer, and it is indeed hard except for the humbl
Seek help through patience (and fasting, which requires and enables great patience), and through the Prayer. Indeed the Prayer is burdensome, but not for those humbled by their reverence of God
Seek (God's) help through perfect perseverance and Prayer, and this is indeed a very hard thing except for those who are humble
Seek you help in patience and prayer, for grievous it is, save to the humbl
Get help through perseverance (and patience) and prayer, which is definitely difficult except for those who are humble,
God’s help and salvation is achieved through patience and worship. They are surely difficult tasks but not for those who respect God with an awe
No, seek help with patient-perseverance and prayer. It is indeed hard, except for those who bring a humble spirit
And seekpl help through patience and prayer, and it is indeed a great burden except for the reverent
Seek aid with patience and prayer, though it is a hard thing save for the humble
And seek help in patience and prayer; and truly it is hard except for those who prostrate before Me with sincerity
And seek help through the patience and the prayer and truly it is surely hard except on those who are humble.
Ask help with perseverance and prayer; this indeed is grievous, unless to the humble
Seek aid with patience and prayer, though it is a hard thing save for the humble
And seek help in patience and prayer. For it is heavy, except to the humble
And seek help with patience and prayer: a hard duty indeed is this, but not to the humble
And invoke assistance (of Allah) through perseverance and Salat, and indeed it is very hard except to those who are devoted —
And pray for help with patience and formal prayer. And, truly, it is arduous, but for the ones who are humble,
Seek help with patience and prayer. That may be hard for everyone except those who are humble.
Seek Allah’s help with patience and Salah; it is indeed hard except for those who fear Allah
Seek help with the Salat and fortitude: no doubt, Salat is a hard task but not for those obedient servants
And seek assistance through patience and prayer, and this is hard except for the humble ones
And seek help through patience and worship (salat) and this is certainly difficult except for the humble ones.
And seek divine help with the patience and the proper prayer ! And this indeed is the hard thing except for those who dread
And seek (Allah’s) help through patience and Prayer. But this is no doubt hard except for the humble (whose hearts have been softened with the Love of Allah and gripped with His Fear)
And seek help through patience, and the contact-method. It is a difficult thing, but not so for the humble
And seek help through patience and through the contact prayer. It is a difficult thing, but not so for the humble
And seek help through patience and through the Connection. It is a difficult thing, but not so for the humble.
And seek support with the patience and the prayers and that it truly is a great/burden (E) except on the humble
And seek aid in steadfast patience and prayer: and this, indeed, is a hard thing for all but the humble in spirit
Seek help in patience and salah; and truly it is difficult [to do so] except for those who are humble-minded
And seek help in patience and prayer; and surely it is indeed great (i.e., formidable, hard) except for the submissive
Seek help in patience and prayer; and truly it is hard save for the humble-minded
Help yourselves (in your affairs) with patience and prayer. It is a difficult task indeed, but not for the humble one
Seek help through patience and prayer. It is indeed exacting, but not for those who are humble in their hearts
Seek help through patience and prayer. Indeed, it is difficult except for the (true) submissive worshipers of (Allâh),
Seek help and solace through prayers and patience. Of course it is hard, except for those who are humble of heart
Seek help through patience and prayer (in all your affairs). Indeed, it is difficult except for those who are sincerely devoted (to Allâh).
"Resort to patience to possess your souls and have recourse to prayer, for more things are wrought by prayer, than this world dreams of, albeit that the practice of praying to Allah is viewed by people as involving labour and effort and is hard to accomplish, but not by those who humble themselves to Allah with hearts impressed with the image of religious and spiritual virtues"
Seek help through patience and prayer; these are burdensome virtues except for the humble,
And seek help through patience and prayer. Indeed, it is a burden except for the humble—
And ask for help, - with patience and prayer -, which is surely difficult except for those who are humble.
Fortify yourselves with patience and with prayer. This may indeed be an exacting discipline, but not to the devout,
You shall seek help through steadfastness and the Contact Prayers (Salat). This is difficult indeed, but not so for the reverent,
Seek help in endurance and prayers. [Doing this] is a burden, except for the humble,
Seek help in endurance and prayers. [Doing this] is a burden, except for the humble
And seek aid with patience and prayers. And surely it is big, except for the humbling ones
And seek you help (from Allah) through patience and prayer; and most surely it is a hard thing, save upon the humble
Seek strength in patient perseverance and in prayer, which is indeed a demanding task except for the devout.
Rather, help yourselves with steadfast patience and establish the Divine System. This is a hard way, but it is made easy for those who are committed. (The System of equity and human equality strikes at the vested interests of the elite, and hence, it is hard for them to support it)
And seek assistance through patience and prayer, and most surely it is a hard thing except for the humble ones
And seek help with patience and prayer, and this indeed is hard except for the humble in spirit
Seek help in patience and prayer, and this indeed is difficult except for the humble
But no! Seek (Allah’s) help with patient perseverance and prayer: It is truly difficult except for those who bring a humble spirit—
And seek help through patience and prayer. But it’s difficult, except for the humble.
And seek help through patience and prayer. But it is difficult, except for the devout
And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah ]
And seek help with patience and the prayer, and indeed, it is surely great except on the humble,
Nay, seek (God's) help with patient perseverance and prayer: It is indeed hard, except to those who bring a lowly spirit,
Nay, seek (Allah's) help with patient perseverance and prayer: It is indeed hard, except to those who bring a lowly spirit,
ٱلَّذِینَ یَظُنُّونَ أَنَّهُم مُّلَـٰقُوا۟ رَبِّهِمۡ وَأَنَّهُمۡ إِلَیۡهِ رَ ٰجِعُونَ ٤٦
who know that they will meet their Lord and that it is to Him they will return
who realize that surely they are going to meet their Lord and that they are going to return to Him (for Judgment).
Who know that verily they are going to meet their Lord, and that verily unto Him they are going to return
Who are conscious that they have to meet their Lord, and to Him they have to return
Those who are in awe are certain that (by realizing the illusory nature of their ego) they will meet their Rabb (the essential reality of their self; the Names) and indeed they will return to Him.
those who are aware that they will meet their Lord and that they will return to Him.
—those who are certain that they will encounter their Lord, and that they will return to Him
Those who feel as if always in the Presence of their Lord, having met with Him; and are certain of following the way to return to Him
Who know for certain that they will meet their Lord and that they will return to Him
who reckon that they shall meet their Lord and that unto Him they are returning
those who think that they meet their Lord (in the Hereafter) and that they return to Him.
The latter are those who firmly believe that at last they will meet with their Lord and that eventually they will return to Him
Who remember with certainty that they are to meet their Lord, and that they will return to Him
who are certain that they shall meet their Lord and that to Him they will return.
who think that they will meet their Lord, and that to Him will they return
Who know that they have to meet their Lord, and that it is to Him they are to return
Who expect that they are going to meet their Lord and that they indeed are going to return to Him.
who seriously think they shall meet their Lord, and that to Him they shall return
Who know that they will meet their Lord, and that to Him they are returning
who reckon that they will meet their Lord and that to Him they will return
Who bear in mind that they shall meet their Lord, and that unto Him shall they return
the people who are certain that they are to meet their Nourisher-Sustainer, and that unto Him they are about to return
those who bear in mind that, truly, they, they will be ones who encounter their Lord and that to Him they will be ones who return.
They remember that they will meet their Lord and that they will return to Him.
who are certain in their mind that they are going to meet their Lord and that they are going to return to Him for final judgment
who realize that ultimately they shall meet their Lord and shall return to Him
Who know that they will meet their Lord and that to Him they will return
those who expect that they will meet their Fosterer and that to Him they will return.
- Those, who think that they certainly shall meet their Lord and that unto Him they certainly shall return!
(It is they) who are certain that they are about to meet their Lord and to Him are they going to return
The ones who conceive that they will meet their Lord and that to Him they will return
The ones who conceive that they will meet their Lord and that to Him they will return.
The ones who conceive that they will meet their Lord and that to Him they will return.
Those who suppose/think that they are meeting their lord and that they are to Him returning
who know with certainty that they shall meet their Sustainer and that unto Him they shall return
Who know that they will have to meet their Lord, and that unto Him they are returning
Who expect that they are meeting their Lord and that to Him they are returning
Who know that they will have to meet their Lord, and that unto Him they are returning
who are certain of their meeting with their Lord and their return to Him
who bear in mind that they are to meet their Lord, and that to Him they are to return
Who certainly believe that they (are destined to) meet their Lord and to return unto Him.
Those who are certain that they shall meet their Lord; that they are definitely going to return to Him
They know with absolute certainty that they will meet their Lord and that they will be returned to Him.
Who bear in mind, affirming with faith’s eye the certainty that they shall be in the venerable and revered Majestic presence of Allah, their Creator, and that they shall inevitably go back to Him"
who believe they will meet their Lord. In the end,they will return to Him
those who are certain that they will meet their Lord and to Him they will return.
Those who imagine that they will meet their Lord and return to Him.
who know that they will meet their Lord and that to Him they will return
who believe that they will meet their Lord; that to Him they ultimately return.
who assume they will meet their Lord, and they will return to Him.
who assume they will meet their Lord, and they will return to Him.
Those who are assuming that they will meet their Lord, and to Him they will return.
Those who bear in mind the certainty that they will meet their Lord and that verily unto Him shall they return
who know that they shall meet their Lord and to Him they shall ultimately return.
But the committed ones know that they are going to meet their Lord and that every step of theirs is moving toward Him
Who know that they shall meet their Lord and that they shall return to Him
Who know for certain that they will meet their Lord, and to HIM will they return
who reckon that they shall meet their Lord and that they shall return unto Him
Those who bear in mind the Certainty, that they are to meet their Lord, and that they are to return to Him
Those who are certain they will meet their Lord and return to Him.
Those who know that they will meet their Lord, and that to Him they will return
Who are certain that they will meet their Lord and that they will return to Him
Those who think that they will meet their Lord, and that they will return to Him.
Who bear in mind the certainty that they are to meet their Lord, and that they are to return to Him
Who bear in mind the certainty that they are to meet their Lord, and that they are to return to Him
6
Divine favours on Israel
یَـٰبَنِیۤ إِسۡرَ ٰۤءِیلَ ٱذۡكُرُوا۟ نِعۡمَتِیَ ٱلَّتِیۤ أَنۡعَمۡتُ عَلَیۡكُمۡ وَأَنِّی فَضَّلۡتُكُمۡ عَلَى ٱلۡعَـٰلَمِینَ ٤٧
Children of Israel, remember how I blessed you and favoured you over other people
O children of Israel! Remember My Favor which I bestowed upon you, and that I preferred you over all the nations.
O Children of Israel: remember My favour wherewith I favoured you, and that verily I preferred you over the world
Remember, O children of Israel, the favours I bestowed on you, and made you exalted among the nations of the world
O Children of Israel, remember My favor (the knowledge) that I have bestowed upon you and that I excelled you over many nations.
Tribe of Israel! remember the blessing I conferred on you and that I preferred you over all other beings.
O Children of Israel, remember My blessing which I bestowed upon you, and that I gave you an advantage over all the nations
O Children of Israel! Remember My favor that I bestowed upon you, and that I once exalted you above all peoples
O Children of Israel! remember My blessings which I bestowed upon you and that I exalted you above (your) contemporaries
Children of Israel, remember My blessing wherewith I blessed you, and that I have preferred you above all beings
Children of Israel, remember My favor that I granted you, and that I preferred you over all other people.
O’ Children of Israel, remember how I showered you with my blessings and appointed you above all the peoples of the world
O Children of Israel, call to mind the favor which I bestowed upon you, and that I preferred you to all others
O Children of Israel, remember My blessing with which I blessed you, and that I favored you over all communities.
O ye children of Israel! remember my favours which I have favoured you with, and that I have preferred you above the worlds
O Descendants of Israel! Remember the favour of Mine, which I bestowed upon you and gave you superiority over others of your time. (by sending the Noble Messengers to your nation
O children of Israel! Remember My blessing which I bestowed upon you and that I indeed favoured you over the peoples,
O children of Israel, remember my favour wherewith I have favoured you, and that I have preferred you above all nations
O you children of Israel! Remember My favours which I have favoured you with, and that I have preferred you above all others in the world
Children of Israel, remember the favors I have bestowed on you, and that I have preferred you (the prophets among you) above the worlds
O children of Israel! remember my favour wherewith I shewed favour upon you; for verily to you above all human beings have I been bounteous
O progeny of Israiel! Remember My Grace upon you which I bestowed upon you and that I preferred you over the worlds
O Children of Israel! Remember My divine blessing with which I was gracious to you, and that I gave advantage to you over the worlds.
O Children of Israel, remember My favor that I showed you. Remember that I preferred you above all others.
O’ Children of Israel! Remember My favors which I bestowed upon You; that I exalted you above all other nations
O Children of Israel! Just recall to mind My favour that bestowed upon you, and remember that I exalted you above all the peoples of the world
O Children of Israel, call to mind My favour which I bestowed on you and that I made you excel the nations
O children of Israel ! remember My favour with which I favoured you and that I preferably favoured you (compared to others in the) worlds.
O Children of Israel! Remember My Favour which I bestowed upon you. And remember that I gave you preference over the Worlds
O Children of Ya‘qub (Jacob)! Recall those favours that I bestowed upon you, and that I exalted you above all the people (of your age)
O Children of Israel, remember My blessings that I had blessed you with, and that I had preferred you to all the worlds
O Children of Israel, remember My blessings that I had blessed you with, and that I had preferred you over all the worlds.
O Children of Israel, remember My favor that I had bestowed upon you, and that I had preferred you over all the worlds.
You Israel's sons and daughters, mention/remember My blessing that I blessed on you, and that I preferred/favoured you on the creations altogether/(universes)
O children of Israel! Remember those blessings of Mine with which I graced you, and how I favoured you above all other people
O Children of Israel! Remember those blessings of Mine with which I graced you, and how I favored you over all people
O Seeds (Or: sons) of Israel remember My favor wherewith I favored you, and that I graced you over the worlds
O Children of Israel! Remember My favour wherewith I favoured you and how I preferred you to (all) creatures
Children of Israel, recall My favors to you and the preference that I gave to you over all nations
O Children of Isra‘il (Israel), remember My blessing that I conferred upon you, and that I gave you excellence over the worlds
O’ ‘Children of Israel’, remember My grace that I have bestowed upon you, and that I preferred you over all the nations.
Oh children of Israel! Remember My favors that I bestowed upon you. Indeed, I gave you precedence over the entire world
O’ Children of Israel, remember My (divine) grace which I have bestowed upon you, and that I preferred you above all the peoples.
O you Bani Israil: "Render solemn acknowledgement to My divine favour and impel yourselves to the feeling of gratitude and gratefulness to Me for the efficacious grace I conferred on you and that I confined to you such prerogative as to be the chosen* for My mercy and blessings out of all people",
Children of Israel, remember the great gifts that I gave you when I favoured you above all other people;
O Children of Israel! Remember ˹all˺ the favours I granted you and how I honoured you above the others.
Oh Children of Israel, remember My blessing with which I favoured you and that I preferred you over everybody else.
Children of Israel, remember the favour I have bestowed upon you, and that I exalted you above the nations
O Children of Israel, remember My favor which I bestowed upon you, and that I blessed you more than any other people.
Children of Israel, remember my grace which I gave you. I preferred you above all mankind.
Children of Israel, remember my grace which I gave you. I preferred you above all mankind.
O Israel's children! Remember my graces which I graced upon you, and that I favored you over the worlds.
O' Children of Israel,call to mind My favour which I bestowed on you, and that I made you excel the nations (of that time)
Children of Israel! Remember My favour which I bestowed on you, and that I have preferred you over all people.
(Once again) O Children of Israel! Remember the Bliss I bestowed upon you and gave you distinction among the nations of your times (when you were faithful to My Commands)
O children of Israel! call to mind My favor which I bestowed on you and that I made you excel the nations
O Children of Israel ! remember MY favours which I bestowed upon you and that I exalted you above the peoples of the time
O Children of Israel! Remember My Blessing which I bestowed upon you, and that I favored you above the worlds
O Children of Israel! Remember My (special) favor which I bestowed upon you, and that I preferred you to other (nations for My Message)
O Children of Israel, remember My favor that I granted you, and how I preferred you over the worlds.
O Children of Israel! Remember My favor which I bestowed upon you, and I that favored you over all nations
O Children of Israel, remember My favor that I have bestowed upon you and that I preferred you over the worlds
O children of Israel! Remember my favour which I bestowed upon you, and that I favoured you over the worlds.
Children of Israel! call to mind the (special) favour which I bestowed upon you, and that I preferred you to all other (for My Message)
Children of Israel! call to mind the (special) favour which I bestowed upon you, and that I preferred you to all other (for My Message)
وَٱتَّقُوا۟ یَوۡمࣰا لَّا تَجۡزِی نَفۡسٌ عَن نَّفۡسࣲ شَیۡءࣰا وَلَا یُقۡبَلُ مِنۡهَا شَفَـٰعَةࣱ وَلَا یُؤۡخَذُ مِنۡهَا عَدۡلࣱ وَلَا هُمۡ یُنصَرُونَ ٤٨
Guard yourselves against a Day when no soul will stand in place of another, no intercession will be accepted for it, nor any ransom; nor will they be helped
And fear a Day (of Judgment) when a person shall not avail another: no intercession shall be accepted, no compensation shall be taken, and no help shall be given.
And fear a Day whereon not in aught shall a soul satisfy for a soul, nor shall intercession be accepted thereof, shall compensation be received therefor, nor shall they be succoured
Take heed of the day when no man will be useful to man in the least, when no intercession matter nor ransom avail, nor help reach them
Be aware and protect yourselves from the day when no one can pay any price for another, nor will intercession (for another) be accepted (Once the biological brain ceases to exist the spiritual brain is unable to evaluate new data and hence cannot accept intercession, that is, it rejects the knowledge of the reality), nor will compensation be taken to free them, nor will they be aided.
Have fear of a Day when no self will be able to compensate for another in any way. No intercession will be taken from it, no ransom taken from it, and none will be helped.
Beware of the day when no soul shall compensate for another, neither any intercession shall be accepted from it, nor any ransom shall be received from it, nor will they be helped
And be fearful of and strive to be guarded against a day when (everybody will be seeking a means to save himself, and when) no soul will pay on behalf of another, nor will any intercession (of the sort common in the world but which does not meet with God’s permission and approval) be accepted from any of them, nor will compensation be received from them, nor will they be helped
And guard yourself against (the agony of) the day when no human being shall avail another in anyway, nor an intercession be accepted on anyone's behalf, nor any compensation be taken from them, nor will they be helped
and beware of a day when no soul for another shall give satisfaction, and no intercession shall be accepted from it, nor any counterpoise be taken, neither shall they be helped
Be cautious of a day when no one will pay for another one, and mediation is not accepted from anyone, and no equivalent (compensation) is taken from anyone, and no one is helped.
Beware of the day that no one can be of help to anyone else, no intercession will be accepted, no ransom can be paid for the guilty one nor is any help available
Guard against a day when one soul will not avail another, nor will intercession be accepted for her, nor will compensation be taken from her, nor will they be helped
And be mindful of a day when no self avails another in anything, nor is any intercession accepted on its behalf, nor is any ransom taken from it, nor are they supported.
Fear the day wherein no soul shall pay any recompense for another soul, nor shall intercession be accepted for it, nor shall compensation be taken from it, nor shall they be helped
And fear the Day (of Resurrection) when no soul will be exchanged for another, nor will any intercession be accepted for the disbelievers, nor will they be set free in lieu of compensation nor will they be helped
and take your guards against a day when no soul can avail another soul in aught and no intercession will be accepted from it and no exchange will be taken from it nor will they be helped.
Dread the day wherein one soul shall not make satisfaction for another soul, neither shall any intercession be accepted from them, nor shall any compensation be received, neither shall they be helped
Fear the day wherein no soul shall pay any recompense for another soul, nor shall intercession be accepted for it, nor shall compensation be taken from it, nor shall they be helped
Guard yourselves against the Day when no soul can avail a thing to another, when neither intercession nor ransom shall be accepted from it, nor will they be helped
And fear ye the day when soul shall not satisfy for soul at all, nor shall any intercession be accepted from them, nor shall any ransom be taken, neither shall they be helped
And guard against the Day when no Nafs (self) shall serve as a substitute for another Nafs at all; nor shall intercession be accepted from her; nor shall ransom be taken from her; nor shall they be provided assistance
And be Godfearing of a Day when no soul will give recompense for another soul at all, nor will intercession be accepted from it nor an equivalent be taken from it nor will they be helped.
Guard yourselves against a day when one soul cannot help another. No one can stand up for him/her. No payment can be accepted. No help will be available.
Guard yourselves against the Day on which one soul shall not avail another - no intercession shall be accepted, no ransom shall be taken and no help shall be given
And guard yourselves against the Day when no one shall avail anyone anything; nor shall intercession be accepted from anyone; nor shall anyone be acquitted for any (amount of) ransom; nor shall the guilty ones be helped from any quarter
And guard yourselves against a day when no soul will avail another in the least, neither will intercession be accepted on its behalf, nor will compensation be taken from it, nor will they be helped
And guard yourselves against a day when no requital* will be accepted from one person for another in anything nor will recommendation be accepted for him nor will compensation be taken from him nor will they be helped. * Repayment for good or evil, reward or punishment.
And fear that Day when none can be of any avail on anything to another, when no intercession will be accepted from anyone nor any ransom taken, and when they will be given no help!
And fear that Day when no soul shall be able to pay any compensation on behalf of another. Nor shall any intercession be accepted from him (of a person who shall not have Allah’s permission to intercede). Nor shall any compensation be accepted from him (for his own salvation). And they will not be helped (against Allah’s decree)
And beware of a Day where no soul can avail another soul, nor will any intercession be accepted from it, nor will any ransom be taken, nor will they have supporters
And beware of a Day when no soul can avail another soul, nor will any intercession be accepted from it, nor will any ransom be taken, nor will they have supporters.
And beware of a Day when no soul can avail another soul, nor will any intercession be accepted from it, nor will any ransom be taken, nor will they have supporters.
And fear a day/time, no self rewards/substitutes from a self a thing, and no mediation (is to) be accepted/received from it, and no ransom/redemption (is to) be taken from it, and nor they be given victory
and remain conscious of [the coming of] a Day when no human being shall in the least avail another, nor shall intercession be accepted from any of them, nor ransom taken from them, and none shall be succoured
And remain conscious of [the coming of] a Day when no human being shall in the least avail another, nor shall intercession be accepted from any of them, nor ransom taken from them, and none shall be supported
And protect yourselves against a Day (when) no self will recompense for another self in anything and no intercession will be accepted from it, nor any justice (i.e. compensation) be taken from it, neither will they be vindicated. (Or: granted victory
And guard yourselves against a day when no soul will in aught avail another, nor will intercession be accepted from it, nor will compensation be received from it, nor will they be helped
Have fear of the day when every soul will be responsible for itself. No intercession or ransom will be accepted and no one will receive help
and guard yourselves against a day when no one shall stand for anyone in anything, nor shall intercession be accepted on anyone‘s behalf, nor shall ransom be taken from him, and neither shall any be given support
Guard yourselves against a ‘Day’ when no ‘Human Self’ will compensate for another, neither will intercession be accepted from it, nor will compensation be taken from it; nor will they receive help.
Be conscious of the day when no soul shall avail any other in the least. Mediation will not be accepted from anyone. Ransom will be received from none! They will not be helped at all
Then, guard yourselves against a day when none will in aught avail another, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be helped.
"And guard yourselves against the horror, the Day when no soul shall be allowed to pay the debt owed to Allah by another, nor shall humble intercession be accepted from any one on behalf of another, nor shall the equivalent in ransom pay for the expiation of the guilt of another nor shall any tutelary protector, other than Allah, be a very present help in the inevitable trouble"
and fear the day when no one will be willing to pay even a small ransom for another person, and no intercession will be accepted from the disbelievers nor any compensation allowed, and nor will they be helped.
Guard yourselves against the Day on which no soul will be of help to another. No intercession will be accepted, no ransom taken, and no help will be given.
And beware of a day when no soul will be of benefit to another and no word of support nor any betterment will be accepted from her, and they shall not be helped.
Guard yourselves against the day on which no soul shall stand for another: when no intercession shall be accepted for it, no ransom be taken from it, and non shall be helped
Beware of the day when no soul can avail another soul, no intercession will be accepted, no ransom can be paid, nor can anyone be helped.
And beware of a day when no soul can benefit another soul, nor will any intercession be accepted on its behalf, nor will any ransom be accepted from it; nor will they be helped.
And beware of a day when no soul can benefit another soul, nor will any intercession be accepted on its behalf, nor will any ransom be accepted from it; nor will they be helped.
And show piety of a day when no soul will recompense about another soul a thing, nor any intercession will be accepted from it, nor a redemption will be taken from it, nor will they get victory.
And guard yourselves against a day when no one in the least shall avail another, nor shall intercession be accepted from any one, nor shall any ransom be taken from any one, nor shall they be helped (from outside)
Fear the day when no soul shall avail another in any way, nor shall intercession be accepted from any of them, nor ransom taken from them, and none shall receive help.
And beware of the Day when all actions will encounter Absolute Justice (and contrary to your thinking) no person will avail another, and neither intercession, nor any compensation will be accepted. And no one will be helped (except by their own actions)
And be on your guard against a day when one soul shall not avail another in the least, neither shall intercession on its behalf be accepted, nor shall any compensation be taken from it, nor shall they be helped
And guard yourselves against the day when no soul shall serve as a substitute for another soul at all, nor shall intercession be accepted for it, nor shall ransom be taken from it, nor shall they be helped
And be mindful of a day when no soul will avail another soul in any way, and no intercession shall be accepted from it, nor ransom taken from it; nor shall they be helped
Then guard yourself against a Day when one soul shall be of no use to another nor shall intervention be accepted for her, nor shall any compensation be taken from her nor shall anyone be helped (from outside)
And fear a Day when no soul will avail another, nor will intercession be accepted from it, nor will compensation be accepted from it, nor will they be helped.
And beware of a Day when no soul will avail another in the least, nor will any intercession be accepted on its behalf, nor will any ransom be taken from it, nor will they be helped
And fear a Day when no soul will suffice for another soul at all, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be aided
And fear a day no soul will give recompense for a soul at all, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be helped.
Then guard yourselves against a day when one soul shall not avail another nor shall intercession be accepted for her, nor shall compensation be taken from her, nor shall anyone be helped (from outside)
Then guard yourselves against a day when one soul shall not avail another nor shall intercession be accepted for her, nor shall compensation be taken from her, nor shall anyone be helped (from outside)
وَإِذۡ نَجَّیۡنَـٰكُم مِّنۡ ءَالِ فِرۡعَوۡنَ یَسُومُونَكُمۡ سُوۤءَ ٱلۡعَذَابِ یُذَبِّحُونَ أَبۡنَاۤءَكُمۡ وَیَسۡتَحۡیُونَ نِسَاۤءَكُمۡۚ وَفِی ذَ ٰلِكُم بَلَاۤءࣱ مِّن رَّبِّكُمۡ عَظِیمࣱ ٤٩
Remember when We saved you from Pharaoh’s people, who subjected you to terrible torment, slaughtering your sons and sparing only your women- this was a great trial from your Lord
And (remember) when We delivered you (people of Moses) from the people of Pharaoh, who were afflicting you with a horrible punishment, killing your sons, sparing your women, and that was a mighty trial from your Lord.
And recall what time We delivered you from the house of Fir'awn imposing upon you evil torment, slaughtering your sons and letting your women live; and therein was a trial, from your Lord, Mighty
Remember, We saved you from the Pharaoh's people who wronged and oppressed you and slew your sons but spared your women: In this was a great favour from your Lord
(And recall that) We had saved you from the family of Pharaoh, who was afflicting you with the worst torment, slaughtering your sons and keeping your females alive. You were in a great affliction from your Rabb.
Remember when We rescued you from the people of Pharaoh. They were inflicting an evil punishment on you — slaughtering your sons and letting your women live. In that there was a terrible trial for you from your Lord.
And when We delivered you from Pharaoh’s clan who inflicted a terrible torment on you, and slaughtered your sons and spared your women, and in that there was a great test from your Lord
And (remember) that We saved you from the clan (the court and military aristocracy) of the Pharaoh, afflicting you with the most evil suffering (by enslaving you to such laborious tasks as construction, transportation and farming ), slaughtering your sons and letting live your womenfolk (for further humiliation and suffering). In that was a grievous trial from your Lord
And (recall) when We delivered you from the people of Pharaoh who subjected you to the worst torment. They went on slaying your sons and sparing your women to make them immodest, and indeed that was a great ordeal from your Lord
And when We delivered you from the folk of Pharaoh who were visiting you with evil chastisement, slaughtering your sons, and sparing your women; and in that was a grievous trial from your Lord
And (remember) when We saved you from Pharaoh’s people who subjected you to severe punishment, killing your sons and letting your women live. In this there was a great test from your Lord.
And remember that We saved you from the slavery of Pharaoh’s people who subjected you to the worse persecution. They were killing your sons; sparing your daughters (for their pleasures.) That persecution was the most difficult test imposed upon you by your Lord [so that you may learn valuable lessons through hardship.]
And remember We delivered you from the people of Pharaoh. They gave you hard work and punishment, slaughtered your males, and let your females live, this was a tremendous trial from your Lord
And recall how We delivered youpl from Pharaoh's folk— (those) inflicting upon you an evil punishment, slaying your sons and keeping your women alive (in bondage). For therein is a great test from your Lord.
When we saved you from Pharaohs people who sought to wreak you evil and woe, slaughtering your sons and letting your women live; in that was a great trial for you from your Lord
(And remember) When We rescued you from Firaun’s people, for they were inflicting you with a dreadful torment, slaying your sons and sparing your daughters; that was a tremendous trial from your Lord (or a great reward)
And when We saved you from Pharaoh’s folk who used to make you taste the woeful punishment. They slaughtered your male children and they kept alive your women and in that was an awful trial from your Lord.
Remember when we delivered you from the people of Pharaoh, who grievously oppressed you, they slew your male children, and let your females live: Therein was a great trial from your Lord
When We saved you from Pharaoh´s people who sought to wreak evil and woe on you, slaughtering your sons and letting your women live; in that was a great trial for you from your Lord
(Remember) how We saved you from Pharaoh's people who had oppressed you cruelly, slaying your sons and sparing your women. Surely, that was a great trial from your Lord
And remember when we rescued you from the people of Pharaoh, who had laid on you a cruel chastisement. They slew your male children, and let only your females live: and in this was a great trial from your Lord
And (remember the time) when We delivered you from the followers of Firaun (Pharaoh) — they afflict you with grievous torment, they slaughter your sons and spare your women; and in that (is) a great trial from your Nourisher-Sustainer
And mention when We delivered you from the people of Pharaoh who cause an affliction to befall you of a dire punishment. They slaughter your children and save alive your women. And in that there is a tremendous trial from your Lord.
Remember how We delivered you from the people of Pharaoh. They gave you difficult work. They were mean to you. They killed your sons while allowing girls to live. In that, the Lord allowed you to have a big test.
Remember how We delivered you from the people of Pharaoh: they had subjected you to severe torment, killing your sons and sparing your daughters; you were facing a tremendous trial from your Lord
Recall the time when We delivered you from the slavery of Pharaoh´s people. They had inflicted a dreadful torment on you: they killed your sons and let your daughters live. And in this there was a hard trial for you from your your Lord
And when We delivered you from Pharaoh's people, who subjected you to severe torment, killing your sons and sparing your women, and in this there was a great trial from your Lord
And (remember) when We delivered you from the people of Firawn who subjected you to severe punishment, they slew your sons and left your women alive and in that there was a great trial from your Fosterer,
And there was that time when We delivered you from Pharaoh's people! They were inflicting on you a terrible torment: they were slaughtering your sons and sparing the lives of your womenfolk. And therein was a mighty trial from your Lord
And (also recall) when We delivered you from Pharaoh’s people, who used to inflict severe torment upon you: they slaughtered your sons and kept your daughters alive. There was an arduously terrible trial in it from your Lord
And We saved you from the people of Pharaoh; they were punishing you with severe retribution, killing your children, and raping your women. In that was a great trial from your Lord
And We saved you from the people of Pharaoh, they were afflicting you with the worst punishment; they used to slaughter your children, and rape your women. In that was a great test from your Lord.
And We saved you from the people of Pharaoh, they were afflicting you with the worst punishment; they used to slaughter your sons, and shame your women. In that was a great test from your Lord.
And when/where We saved/rescued you, from Pharaoh's family, they burden/impose upon you (with) the torture's evil (worst), they slaughter your sons and they shame your women, and in that (is) a great test from your Lord
And [remember the time] when We saved you from Pharaoh's people, who afflicted you with cruel suffering, slaughtering your sons and sparing [only] your women - which was an awesome trial from your Sustainer
And [remember the time] when We saved you from Pharaoh’s affiliates, who afflicted you with cruel suffering, slaughtering your sons and sparing [only] your women — which was an awesome trial from your Sustainer
And (remember) as We safely delivered you from the House of Firaawn (Pharaoh) (who were) marking you out for odious torment, constantly slaying your sons, and sparing alive your women; and in that (Literally: these "atrocious acts") was a tremendous trial from your Lord
And (remember) when We did deliver you from Pharaoh's folk, who were afflicting you with dreadful torment, slaying your sons and sparing your women: that was a tremendous trial from your Lord
(Children of Israel, recall My favor) of saving you from the Pharaoh's people who afflicted you with the worst kind of cruelty, slaying your sons and sparing your women. Your suffering was indeed a great trial from your Lord
(Remember) when We delivered you from the people of Pharaoh! They had been inflicting on you grievous torment, slaughtering your sons and leaving your women alive. In all that, there was a great trial from your Lord
(Recall) when We saved you from the clan of ‘Pharaoh’ who had afflicted you with the worst torment, slaying your children and sparing your women. Therein was a great trial from your Lord.
And (remember) when We saved you from the people of the pharaoh? They persecuted you with the most horrendous torture. They slaughtered your sons, and spared your women. In that was a mighty grave trial from your Lord
And (recall) when We saved you from the clan of Pharaoh who had afflicted you with the worst torment, slaying your children and sparing your women. Therein was a great trial from your Lord.
Recall that We rescued you from tyranny and oppression suffered at the hands of the people of Pharaoh, who brutally slaughtered your sons and to serve their purpose they spared your women; this was indeed a severe but sure test of your actions and reactions echoing your true beliefs and the prevalent inclinations among you"
Remember when We saved you from the people of Pharaoh who punished you severely, killing your sons and sparing your women; that was a tremendous test from your Lord.
˹Remember˺ how We delivered you from the people of Pharaoh, who afflicted you with dreadful torment, slaughtering your sons and keeping your women. That was a severe test from your Lord.
And when We rescued you from the family of Pharaoh who afflicted you with bad punishment, slaughtering your sons and sparing your women, which was a tremendous test from your Lord for you.
And remember how We delivered you from Pharaoh‘s people, who had oppressed you cruelly, slaying your sons and sparing only your daughters. Surely that was a great trial by your Lord
Recall that we saved you from Pharaoh's people who inflicted upon you the worst persecution, slaying your sons and sparing your daughters. That was an exacting test from your Lord.
When We rescued you from Pharaoh's people, who subjected you to malicious punishment, slaughtering your sons and sparing only your women, it was a great trial from your Lord.
When We rescued you from Pharaoh’s people, who subjected you to malicious punishment, slaughtering your sons and sparing only your women, it was a great trial from your Lord.
And when We saved you from the Pharaoh's folk. They were afflicting you with a bad torment, slaughtering your sons and letting your women live. And within that was for you a great scourge from your Lord.
And (remember) when We delivered you from the people of Pharaoh who had afflicted you with evil torment, slaughtering your sons and sparing your women-folk, and in that was a great trial from your Lord
And remember how We delivered you from Pharaoh's people, who afflicted you with cruel suffering, killing your sons and sparing only your women. That was a grievous trial from your Lord.
Also remember when We saved you from Pharaoh's people. They persecuted you to the extent that they killed your sons and spared your women. That was a great tribulation for you from your Lord's Law of Requital
And when We delivered you from Firon's people, who subjected you to severe torment, killing your sons and sparing your women, and in this there was a great trial from your Lord
And remember the time when WE delivered you from Pharaoh's people who afflicted you with grievous torment, slaying your sons and sparing your women; and in that was a great trial for you from your Lord
And [remember] when We delivered you from the House of Pharaoh, who inflicted a terrible punishment upon you, slaying your sons and sparing your women. And in that was a great trial from your Lord
And (remember) when, We delivered you from the people of Firon (Pharaoh): They set hard tasks and punishments for you, slaughtered your sons and let your women live; In there was a harsh trial from your Lord
Recall when We saved you from Pharaoh’s people, who inflicted upon you grievous suffering, slaughtering your sons while sparing your women. That was a severe trial from your Lord.
And recall that We delivered you from the people of Pharaoh. They inflicted on you terrible persecution, killing your sons and sparing your women. Therein was a tremendous trial from your Lord
And [recall] when We saved your forefathers from the people of Pharaoh, who afflicted you with the worst torment, slaughtering your [newborn] sons and keeping your females alive. And in that was a great trial from your Lord
And when We saved you from Pharaoh's people; they were afflicting you with the evil torment, slaughtering your sons and letting your women live. And in that was a great trial from your Lord.
And remember, We delivered you from the people of Pharaoh: They set you hard tasks and punishments, slaughtered your sons and let your women-folk live; therein was a tremendous trial from your Lord
And remember, We delivered you from the people of Pharaoh: They set you hard tasks and punishments, slaughtered your sons and let your women-folk live; therein was a tremendous trial from your Lord
وَإِذۡ فَرَقۡنَا بِكُمُ ٱلۡبَحۡرَ فَأَنجَیۡنَـٰكُمۡ وَأَغۡرَقۡنَاۤ ءَالَ فِرۡعَوۡنَ وَأَنتُمۡ تَنظُرُونَ ٥٠
and when We parted the sea for you, so saving you and drowning Pharaoh’s people right before your eyes
And (remember) when We separated the sea for you, saved you, and drowned the people of Pharaoh while you were looking (at them covered by water)
And recall what time We separated the sea for you and delivered you and drowned Fir'awn's house while ye looked on
Remember, We parted the sea and saved you, and drowned the men of Pharaoh before your very eyes
By manifesting the forces of Allah’s Names in your essence We had parted the sea and saved you and drowned the family of Pharaoh as they were looking on.
And when We parted the sea for you and rescued you, and drowned the people of Pharaoh while you watched.
And when We parted the sea with you, and We delivered you and drowned Pharaoh’s clan as you looked on
And remember when (after years of struggle to escape Egypt, you had just reached the sea with the army of the Pharaoh in close pursuit and) We parted the sea for you and saved you, and (as sheer grace from Us, which you had no part in) caused the family of the Pharaoh to drown while you were looking on
And when We parted the sea for you, and rescued you and drowned the people of Pharaoh, while you were beholding
And when We divided for you the sea and delivered you, and drowned Pharaoh's folk while you were beholding
And (remember) when We parted the (red) sea and saved you and drowned Pharaoh’s people while you were watching.
And remember that we saved you by opening the (red) sea and let you pass safely through it while we drowned Pharaoh’s army [who were charging after you] before your very own eyes
And remember We divided the sea for you, We saved you and drowned Pharaoh’s people, and you saw it with your own eyes
And recall how We parted the sea for youpl and (thus) We saved you, and We drowned Pharaoh's folk while you were beholding.
When we divided for you the sea and saved you and drowned Pharaohs people while ye looked on
And when We split the sea for you thereby rescuing you, and drowned the Firaun's people in front of your eyes
And when We parted the sea with you so We saved you and We drowned Pharaoh’s folk while you looked on.
And when we divided the sea for you and delivered you, and drowned Pharaoh's people while ye looked on
When We divided for you the sea and saved you and drowned Pharaoh´s people while you looked on
We parted the sea for you, and, taking you to safety, drowned the family of Pharaoh before your eyes
And when we parted the sea for you, and saved you, and drowned the people of Pharaoh, while ye were looking on
And when We separated with you the sea and provided you safe passage and drowned the followers of Firaun while you are loohead of state on
And mention when We separated the sea for you, and We rescued you, and We drowned the people of Pharaoh while you look on.
Remember that We divided the sea to save you. We drowned Pharaoh’s people within your very sight.
And We parted the Sea for you, taking you to safety, and drowned Pharoah’s people before your very eyes
Remember the time when We parted the sea to make way for you and let you pass safely through it and then drowned Pharaoh´s people before your very eyes
And when We parted the sea for you, so We saved you and drowned the people of Pharaoh while you saw
and when We parted the sea for you and delivered you and drowned the people of Firawn while you were seeing.
And the time when We split the sea for you! We then saved you. And We drowned Pharaoh's people. And you had been watching
And when We parted the river (to rescue you) and (in this way) delivered you, and (on the contrary) We drowned Pharaoh’s people before your eyes
And We parted the sea for you, thus We saved you and drowned the people of Pharaoh while you were watching
And We parted the sea for you, thus We saved you and drowned the people of Pharaoh while you were watching.
And We parted the sea for you, thus We saved you and drowned the people of Pharaoh while you were watching.
And when/where We separated with you the sea , so We saved/rescued you, and We drowned/sunk Pharaoh's people and (while) you are looking/watching
and when We cleft the sea before you, and thus saved you and caused Pharaoh's people to drown before your very eyes
And [also] when We cleft the sea before you, and thus saved you and caused Pharaoh’s people to drown before your very eyes
And (remember) as We separated the sea for you. So We delivered you and drowned the house of Firaawn (pharaoh) (while) you were looking (at them)
And when We brought you through the sea and rescued you, and drowned the folk of Pharaoh in your sight
We parted the sea to save you and drowned Pharaoh's people before your very eyes
And (recall) when We parted the sea for you; then We saved you, and drowned the people of Pharaoh while you were looking on
We parted the sea for you. Thus, we saved you and made the waters of the (Red) Sea engulf the clan of ‘Pharaoh’ right in front of your eyes.
And remember when We parted the sea for you? We rescued you when We drowned the followers of the pharaoh before your very eyes
We parted the sea for you and so We saved you and made the waters of the (Red) Sea to engulf the clan of Pharaoh right in front of your eyes.
"And recall to the mind the big event of parting the sea to make a foot path for you across and We rescued you from the vengeful people of Pharaoh who pursued you, with malignancy and injurious action, and We drowned them before your eyes"
And rememberalso when We parted the sea for you, rescuing you but drowning the people of Pharaoh before your very eyes
And ˹remember˺ when We parted the sea, rescued you, and drowned Pharaoh’s people before your very eyes.
And when We split the sea for you and rescued you, but drowned Pharaoh´s people whilst you looked on.
We parted the sea for you and, taking you to safety, drowned Pharaoh‘s men before your very eyes
Recall that we parted the sea for you; we saved you and drowned Pharaoh's people before your eyes.
When We divided the sea for you, and rescued you and drowned Pharaoh's people as you watched,
When We parted the sea for you, and rescued you and drowned Pharaoh’s people as you watched,
And when We separated the sea with you, So We saved you, and We drowned Pharaoh’s folk while you were looking on.
And (remember) when We divided the sea for you, and delivered you and drowned Pharaoh's people while you were looking on
We parted the sea for you, led you to safety and drowned Pharaoh's people before your very eyes.
Thus We parted the sea and rescued you and drowned the people of Pharaoh as you were watching. (This Exodus brought you to the safety of Sinai from the persecution in Egypt)
And when We parted the sea for you, so We saved you and drowned the followers of Firon and you watched by
And remember also the time when WE divided the sea for you and saved you and drowned Pharaoh's people while you looked on
And when We parted the sea for you and so delivered you, and drowned the House of Pharaoh as you looked on
And (remember) when, We divided the ocean for you and saved you and drowned Firon’s (Pharaoh’s) people within your very sight
And when We parted the sea for you, We rescued you and drowned Pharaoh’s people while you watched.
And recall that We parted the sea for you, so We saved you, and We drowned the people of Pharaoh as you looked on
And [recall] when We parted the sea for you and saved you and drowned the people of Pharaoh while you were looking on
And when We divided with you the sea, then We saved you and We drowned Pharaoh's people while you looked.
And remember We divided the sea for you and saved you and drowned Pharaoh's people within your very sight
And remember We divided the sea for you and saved you and drowned Pharaoh's people within your very sight
وَإِذۡ وَ ٰعَدۡنَا مُوسَىٰۤ أَرۡبَعِینَ لَیۡلَةࣰ ثُمَّ ٱتَّخَذۡتُمُ ٱلۡعِجۡلَ مِنۢ بَعۡدِهِۦ وَأَنتُمۡ ظَـٰلِمُونَ ٥١
We appointed forty nights for Moses [on Mount Sinai] and then, while he was away, you took to worshipping the calf- a terrible wrong
And (remember) when We appointed for Moses 40 nights, and during his absence, you took the calf for worship, and you were wrongdoers.
And recall what time We treated with Musa forty nights, then ye betook the calf after him, and ye were wrong-doers
Yet, remember, as We communed with Moses for forty nights you took the calf in his absence (and worshipped it), and you did wrong
We had pledged forty nights to Moses, and during this period you had deified a calf as wrongdoers (you had done injustice to yourselves by falling into duality as a result of denying your essential reality).
And when We allotted to Musa forty nights. Then you adopted the Calf when he had gone and you were wrongdoers.
And when We made an appointment with Moses for forty nights, you took up the Calf [for worship] in his absence, and you were wrongdoers
And when on another occasion We appointed with Moses forty nights, then (during the time he stayed on Mount Sinai; ) you adopted the (golden) calf as deity and worshipped it after him; and you were wronging yourselves thereby with a most heinous wrong
And when We made an appointment with Moses (that) of (spending) forty nights, (on Mount Sinai), then you took (to worship) the (golden) calf in his absence, and you were transgressors (in doing so)
And when We appointed with Moses forty nights then you took to yourselves the Calf after him and you were evildoers
And (remember) when We made an appointment with Moses for forty nights, then in his absence you took the calf (as god). You were wrongdoers.
Also remember the shameful incidence of the time that you took advantage of days’ absence of Moses [while Torah was being revealed to him in Mat. Sinai] and started to worship the statue of a cow as your creator! How unjust of you
And remember We appointed forty nights for Moses, and in his absence, you took the calf, and you did a great wrong
And recall when We appointed with Moses forty nights. Then youpl took the calf (for worship) after him, while you were unjust.
When we treated with Moses forty nights, then ye took the calf after he had gone and ye did wrong
And when We made a commitment with Moosa (Moses) for forty nights - then behind him you started worshipping the calf, and you were unjust
And when We appointed with Moses a rendezvous of forty nights, then you took the calf [for worship] after him while you wronged your own souls.
And when we treated with Moses forty nights; then ye took the calf for your God, and did evil
When We treated with Moses forty nights, then you chose the calf after he had gone and you did wrong
We appointed for Moses forty nights, but in his absence you took the calf, thereby committing harm
And when we were in treaty with Moses forty nights: then during his absence took ye the calf and acted wickedly
And when We promised Musa (Moses) forty nights, afterwards you picked up the young of the cow in his absence and you are transgressors
And mention when We appointed for Moses forty nights. Again, you took the calf to yourselves after him and you were ones who are unjust.
Remember that We gave Moses forty nights. In his absence, you worshiped a calf and made ugly sins.
Remember when We communed with Moses for forty nights and in his absence you took the calf for worship, thus committing a wicked transgression
Call to mind that when We invited Moses for a fixed term of forty nights and days, you took to calf worship in his absence. Though you had committed a wicked transgression
And when We appointed a time of forty nights with Moses, then you took the calf (for a god) after him, and you were unjust
And when We appointed for Musa forty nights then you took the calf (for worship) after he (had gone) and you were unjust,
And the time when We gave an appointment to Moses of forty nights! You then took to the calf after he left. And you were indulging in wickedness
And (also recall) when We made an appointment with Musa (Moses) for forty nights. Then after Musa ([Moses] went into retreat), you took the calf as (your) god for worship, and you were no doubt awful transgressors
And We appointed a meeting time for Moses of forty nights, but then you took the calf after him while you were wicked
And We appointed a meeting time for Moses of forty nights, but then you took the calf after him while you were wicked.
And We appointed a meeting time for Moses of forty nights, but then you took the calf after him while you were wicked.
And when/where We promised Moses forty nights, then you took the calf from after him, and you are unjust/oppressive
and when We appointed for Moses forty nights [on Mount Sinai], and in his absence you took to worshipping the [golden] calf, and thus became evildoers
And [remember] when We appointed for Moses forty nights [on Mount Sinai], and in his absence you took the [golden] calf [to worship], and thus became evildoers
And (remember) as We appointed with Musa (Moses) forty nights; thereafter you took to yourselves the Calf even after him and you were unjust
And when We did appoint for Moses forty nights (of solitude), and then ye chose the calf, when he had gone from you, and were wrong-doers
Then We called Moses for an appointment of forty nights. You began to worship the calf in his absence, doing wrong to yourselves
And when We appointed forty nights for Musa, then you took the calf (as God) thereafter, and you were unjust
(Recall) when We made an appointment with ‘Moses’ for forty nights. Then you took the calf (for worship) during his absence, and you were indeed iniquitous people (who deliberately went on sinning after receiving the knowledge of truth).
And (remember) when We appointed for Musa forty nights (on Mount Sinai). During his absence, you took up the worship of a calf! You are the wrongdoers
And (recall) when We made an appointment with Moses for forty nights. Then, you took the Calf (as an object of worship) during his absence. So you were unfair (when you have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of your own whims).
"Then We ordained the divine assignation for Mussa and arranged the place and the time where and when We would be exposed to his mental view and he was in audience of Us after the completion of exclusive religious devotion for fourty nights, and you became impatient and paid reverence and veneration to the calf which you regarded it as a godhead, characterizing yourselves by perversity of judgment and wrong actions"
Rememberwhen We invited Musa for forty nights, but you began worshipping the goldencalf, becomingwrongdoers.
And ˹remember˺ when We appointed forty nights for Moses, then you worshipped the calf in his absence, acting wrongfully.
And when We arranged a meeting with Musa (Moses) for forty days; then you wrongfully took the calf (as an idol) after he (had gone).
We made a tryst with Moses for the fortieth night, and in his absence you took up the calf and thus committed evil
Yet, when we summoned Moses for forty nights, you worshiped the calf in his absence, and turned wicked.
when We appointed for Moses forty nights, then you chose to worship the calf in his absence, and were unjust.
when We appointed for Moses forty nights, then you chose to worship the calf in his absence and were unjust.
And when We appointed for Moses forty nights. Then you took the calf (To worship it) after him, and you were oppressors.
And (remember) when We appointed forty nights for Moses, and you then took the Calf (for worship) after him, and you were unjust (to yourselves)
And [remember, too], when We appointed for Moses forty nights, and in his absence you took to worshipping the calf, and thus became wrongdoers.
(Instead of being grateful, you did a weird thing.) While We summoned Moses for forty nights to reveal Our Commandments, you chose the calf when he had gone from you. You were once again relegating the Truth. ('Zulm' = Displace something from its rightful place)
And when We appointed a time of forty nights with Musa, then you took the calf (for a god) after him and you were unjust
And when WE made Moses a promise of forty nights, then you took the calf for worship in his absence and you were the transgressors
And when We appointed forty nights for Moses, and you took up the calf while he was away, while you were wrongdoers
And (remember) when, We appointed forty nights for Musa (Moses), and in his absence you took the calf (for worship), and you made a terrible mistake
We summoned Moses for forty nights, and in his absence, you took to worshiping the calf and were wrongdoers.
And recall that We appointed for Moses forty nights. Then you took to worshiping the calf after him, and you turned wicked
And [recall] when We made an appointment with Moses for forty nights. Then you took [for worship] the calf after him, while you were wrongdoers
And when We appointed for Moses forty nights, then you took the calf after him and you were wrongdoers.
And remember We appointed forty nights for Moses, and in his absence ye took the calf (for worship), and ye did grievous wrong
And remember We appointed forty nights for Moses, and in his absence ye took the calf (for worship), and ye did grievous wrong
ثُمَّ عَفَوۡنَا عَنكُم مِّنۢ بَعۡدِ ذَ ٰلِكَ لَعَلَّكُمۡ تَشۡكُرُونَ ٥٢
Even then We forgave you, so that you might be thankful
Then We forgave you after that, so that you might be grateful.
Then We pardoned you thereafter, that haply ye may return thanks
Even so, We pardoned you that you may be grateful
After this incident We had forgiven you, that perhaps you would be grateful (realize and evaluate).
Then We pardoned you after that so that perhaps you would show thanks.
Then We excused you after that so that you might give thanks
Then (even though adopting as deity any other than God is an unpardonable sin, We accepted your atonement and) We pardoned you after that, that you might (acknowledge Our many and great favors to you and) give thanks (believing in God and worshipping Him alone, and carrying out His commandments.
Yet We pardoned you after that, so that you might give thanks
then We pardoned you after that, that haply you should be thankful
We excused you after that, so you may be thankful.
In spite of committing such a shameful sin I [God] forgave you so that you may become thankful
Even then, We forgave you, and there was a chance for you to be grateful
Then We pardoned you after that, that you may give thanks.
Yet then we forgave you after that; perhaps ye may be grateful
Then after that We pardoned you so that you may be grateful
But then We pardoned you after that so that perhaps you may offer gratitude.
yet afterwards we forgave you, that preadventure ye might give thanks
Yet then We forgave you after that; perhaps you may be grateful
Yet after that We pardoned you, so that you might give thanks
Yet after this we forgave you, that ye might be grateful
Then We forgave you thereafter that you may be grateful
Again, We pardoned you after that, so that perhaps you will give thanks.
Even then, We forgave you so you could show your gratitude.
Even then We forgave you, so that you might become grateful
yet We pardoned you even after that so that you might become grateful
Then We pardoned you after that so that you might give thanks
then We pardoned you even after that so that you should be grateful.
Then, after that, We forgave you that you might express gratefulness!
Then We pardoned you (even) after that so that you might give thanks
Then We forgave you after that, perhaps you would be thankful
Then We forgave you after that, perhaps you would be thankful.
Then We pardoned you after that, perhaps you would be thankful.
Then We forgave on you from after that, maybe you thank/be grateful
yet, even after that, We blotted out this your sin, so that you might have cause to be grateful
Yet, even after that, We blotted out your sin, so that you might [have cause to] be grateful
Thereafter We were clement towards you even after that, that possibly you would thank (Us)
Then, even after that, We pardoned you in order that ye might give thanks
Afterwards, We forgave you so that you would perhaps appreciate Our favors
Yet We pardoned you, even after that, so that you may show gratitude
Then We forgave you after that so that you might be grateful (to the endless blessings of your Lord).
Yet, We forgave you for that. Perhaps you would be grateful
Even then We still forgave you so that you would show gratitude.
"Yet We granted Mussa his prayer and extended to you Our mercy and forgiveness that you may hopefully impel yourselves to the feeling of gratitude"
Afterwards We pardoned you so that you might be grateful.
Even then We ˹still˺ forgave you so perhaps you would be grateful.
Then We forgave you afterwards so that you would be grateful.
Yet after that We pardoned you, so that you might give thanks
Still, we pardoned you thereafter that you may be appreciative.
Afterwards, We pardoned you so that you might give thanks.
Afterward, We pardoned you so that you might give thanks.
Then We pardoned you after that, perhaps you might be thankful.
Then We pardoned you after that in order that you might be thankful
Yet even after that We pardoned you, so that you might be thankful.
Then, even after that, We pardoned you and gave you another chance to be practically thankful. (2:56)
Then We pardoned you after that so that you might give thanks
Then WE forgave you thereafter, that you may be grateful
Then We pardoned you after that, that haply you may give thanks
Even then We did forgive you; There was a chance for you to be grateful
Yet, We pardoned you afterwards so that you might be grateful.
Then We pardoned you after that, so that you might be grateful
Then We forgave you after that so perhaps you would be grateful
Then We pardoned you after that, perhaps you may be grateful.
Even then We did forgive you; there was a chance for you to be grateful
Even then We did forgive you; there was a chance for you to be grateful
وَإِذۡ ءَاتَیۡنَا مُوسَى ٱلۡكِتَـٰبَ وَٱلۡفُرۡقَانَ لَعَلَّكُمۡ تَهۡتَدُونَ ٥٣
Remember when We gave Moses the Scripture, and the means to distinguish [right and wrong], so that you might be guided
And (remember) when We gave Moses the book (Torah) and the criterion (of right and wrong) so that you may be (rightly) guided.
And recall what time We vouchsafed unto Musa the Book and the distinction that haply ye may be guided
Remember, We gave Moses the Book and Discernment of falsehood and truth, that you may be guided
And recall when We gave Moses the Book (the knowledge of the reality of existence) and the Furqan (the ability and knowledge to differentiate right from wrong) so that you would turn to the truth.
Remember when We gave Musa the Book and discrimination so that perhaps you would be guided.
And when We gave Moses the Book and the Criterion so that you might be guided
And remember when We granted Moses (while he was on Mount Sinai for forty nights) the Book and the Criterion to distinguish between truth and falsehood, and the knowledge, and power of judgment to put it into effect, that you might be guided to truth and abide by it
And (recall) when We gave Moses the Scripture and the Discrimination (- clear proof and argument to know the right from the wrong), so that you might be guided aright
And when We gave to Moses the Book and the Salvation, that haply you should be guided
And (remember) when We gave Moses the book and the criterion (between good and bad), so that you may be guided.
Also remember My favor to you as I gave Moses Scripture and the Criterion [to distinguish between right and wrong] so that you may be guided [to the right path]
And remember We gave Moses the Scripture and the Criterion. There was a chance for you to be guided aright
And recall when We gave Moses the Scripture and the Criterion, that youpl may be guided.
And when we gave Moses the Scriptures and the Discrimination; perhaps ye will be guided
And when We gave Moosa the Book (Taurat / Torah) and the criterion to judge right from wrong, so that you may attain guidance
And when We gave to Moses the book and the criterion so that perhaps you may find guidance.
And when we gave Moses the book of the law, and the distinction between good and evil, that peradventure ye might be directed
And remember when We gave Moses the Scriptures and the Criterion; you had a chance to be guided
And when We gave Moses the Book and the Criterion, so that you might be guided
And when we gave Moses the Book and the Illumination in order to your guidance
And when We gave Musa Al-Kitab and Al-Furqan so that you may be guided aright
And mention when We gave Moses the Book, and the Criterion between right and wrong, so that perhaps you will be truly guided.
Remember that We gave Moses the Book [of the Torah] and the criterion [the Ten Commandments] so you may be guided.
We gave Moses the Holy Book (Torah) and the criterion of right and wrong so that you might be rightly guided
Remember that (at that very time, when you were committing this gross iniquity) We gave Moses the Book and the criterion of right and wrong so that you might be guided aright
And when We gave Moses the Book and the Discrimination that you might walk aright
And when We gave Musa the book (prescribed laws) and the distinction (between right and wrong) so that you may receive guidance,
And there was that time when We gave to Moses the Book, and the standard by which to distinguish between right and wrong, so that you might be guided
And (remember) when We bestowed upon Musa (Moses) the Book and the miracle distinguishing the truth from falsehood, so that you might take the path of guidance
And We gave Moses the Scripture and the criterion, perhaps you would be guided
And We gave Moses the Book and the criterion, perhaps you would be guided.
And We gave Moses the Book and the Criterion, perhaps you would be guided.
And when We gave Moses The Book and the Separator of Right and Wrong , maybe you (will) be guided
And [remember the time] when We vouchsafed unto Moses the divine writ-and [thus] a standard by which to discern the true from the false -so that you might be guided aright
And [remember] when We vouchsafed unto Moses the divine writ — and [thus] a standard [by which to discern the true from the false] — so that you might be guided aright
And (remember) as We brought Musa (Moses) the Book and the all-distinctive Furqan, (Literally: the Criterion for right and wrong) that possibly you would be guided
And when We gave unto Moses the Scripture and the criterion (of right and wrong), that ye might be led aright
We gave Moses the Book and the criteria (of discerning right from wrong) so that perhaps you would be rightly guided
Then We gave Musa the Book and the Criterion (of right and wrong), so that you may find the right path
We gave ‘Moses’ the ‘Scripture’ and ‘Criterion’ so that you might receive divine insight.
And remember, then We granted Musa the scriptures and the criterion. Perhaps, you would find the right path
And (recall) when We gave Moses the Scripture- the Criterion of rights- so that you might walk on the right path to salvation.
"We gave Mussa the Book, the canon, illuminating the intellect and imparting the soundness of judgement in the choice of what is morally good, honest and straightforward, so that you may hopefully be guided into all truth"
Then We gave Musa The Book and told him how to judge right from wrong so that you may be guided.
And ˹remember˺ when We gave Moses the Scripture—the standard ˹to distinguish between right and wrong˺ that perhaps you would be ˹rightly˺ guided.
And when We gave Musa (Moses) the book (of revelation) and the distinction, so that you would be guided.
We gave Moses the Book and Salvation,¹ so that you might be rightly guided.
Recall that we gave Moses scripture and the statute book, that you may be guided.
We gave Moses the Book and a standard by which We judge right from wrong, so that you might be guided.
We then gave Moses the Book and The Criterion , (Al Furquan), so that you might be guided.
And when We gave Moses the Book and the Criterion, perhaps you may be guiding.
And (remember) when We gave Moses the Book as a Criterion (between right and wrong) so that you might be guided (aright)
We gave Moses the Scriptures and the Standard [by which to distinguish right from wrong], so that you might be rightly guided.
For this purpose We gave Moses a Code of Law, and the Criterion for you to clearly distinguish between right and wrong that you might be led aright
And when We gave Musa the Book and the distinction that you might walk aright
And remember when WE gave Moses the Book and the Discrimination, that you may be rightly guided
And when We gave unto Moses the Book and the Criterion, that haply you may be guided
And (remember), We gave Musa (Moses) the Scripture and the Criterion (right from wrong): There was a chance for you to be rightfully guided
We gave Moses the Scripture and the discernment to guide you.
And recall that We gave Moses the Scripture and the Criterion, so that you may be guided
And [recall] when We gave Moses the Scripture and criterion that perhaps you would be guided
And when We gave Moses the Book and the criterion, perhaps you may be guided.
And remember We gave Moses the Scripture and the Criterion (Between right and wrong): There was a chance for you to be guided aright
And remember We gave Moses the Scripture and the Criterion (Between right and wrong): There was a chance for you to be guided aright
وَإِذۡ قَالَ مُوسَىٰ لِقَوۡمِهِۦ یَـٰقَوۡمِ إِنَّكُمۡ ظَلَمۡتُمۡ أَنفُسَكُم بِٱتِّخَاذِكُمُ ٱلۡعِجۡلَ فَتُوبُوۤا۟ إِلَىٰ بَارِىِٕكُمۡ فَٱقۡتُلُوۤا۟ أَنفُسَكُمۡ ذَ ٰلِكُمۡ خَیۡرࣱ لَّكُمۡ عِندَ بَارِىِٕكُمۡ فَتَابَ عَلَیۡكُمۡۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِیمُ ٥٤
Moses said to his people, ‘My people, you have wronged yourselves by worshipping the calf, so repent to your Maker and kill [the guilty among] you. That is the best you can do in the eyes of your Maker.’ He accepted your repentance: He is the Ever Relenting and the Most Merciful
And (remember) when Moses said to his people: “O my people! Surely, you have wronged yourselves by your taking (for worship) the calf. So turn in repentance to your Creator and kill (the wrongdoers among you), that is better for you with your Creator.” Then He accepted your repentance. Truly, He is the one Who accepts repentance, the Merciful.
And recall what time Musa said unto his people: my people! verily ye have wronged your souls by your taking the calf, wherefore repent unto your Maker, and slay yourselves: that were best for you with your Maker. Then He relented toward you; verily He! He is the Relentant, the Merciful
Remember, Moses said: "My people, by taking this calf you have done yourselves harm, so now turn to your Creator in repentance, and kill your pride, which is better with your Lord." And (the Lord) softened towards you, for He is all-forgiving and merciful
Moses had said to his people, “O my people, indeed by taking a calf (as a deity) you have wronged yourselves (your essence). So repent (for denying His existence in your essence and turning to external deifications) to the Bari (the One who exquisitely creates existence with His Names) and kill your illusory selves (ego). In the sight of the Bari, doing this is beneficial for you. He will accept your repentance. Indeed, He is the Tawwab (Accepting of Repentance) and the giver of grace as a result of it (when the person discerns his mistake and repents, the quality referenced by Tawwab prevents any possible negative outcome and reverses these effects, allowing for new realizations to take place)”.
And when Musa said to his people, ´My people, You wronged yourselves by adopting the Calf so turn towards your Maker and kill yourselves. That is the best thing for you in your Maker´s sight.´ And He turned towards you. He is the Ever-Returning, the Most Merciful.
And [recall] when Moses said to his people, ‘O my people! You have indeed wronged yourselves by taking up the Calf [for worship]. Now turn penitently to your Maker, and slay [the guilty among] your folks. That will be better for you with your Maker.’ Then He turned to you clemently. Indeed He is the All-clement, the All-merciful
And when Moses said to his people: "O my people, assuredly you have wronged yourselves by adopting the (golden) calf as deity; so turn in repentance to your All-Holy Creator (Who is absolutely above having any partners), and kill amongst yourselves those who have committed that great offense, thus purifying yourselves of this tremendous sin. That will be best for you in the sight of your All-Holy Creator, and He will accept your repentance and pardon you. Surely He is the One Who accepts repentance and returns it with liberal forgiveness and additional reward, the All-Compassionate
And when Moses said to his people, `O my people! you have indeed done injustice to your own selves by your taking (to the worship of) the calf so (you had better) turn (penitently) to your Creator Who gradually evolves you in your being, and kill your ring leaders. That indeed will be best for you in the sight of your Creator.' (Since you did as you were told,) He turned towards you with compassion. Verily, He alone is the Oft-Returning with compassion, and is the Ever Merciful
And when Moses said to his people, 'My people, you have done wrong against yourselves by your taking the Calf; now turn to your Creator and slay one another. That will be better for you in your Creator's sight, and He will turn to you; truly He turns, and is All-compassionate.
And (remember) when Moses told his people: “You wronged yourselves by taking the calf (as god), so repent to your creator, then kill (the guilty among) yourselves, it is better for you in your creator’s view, so that He turns to you (and forgives you). Indeed, He is the merciful acceptor of repentance.”
Also remember that when Moses [returned from Mt. Sinai] said to his people: “O my people, you have betrayed your souls by worshiping the statue of a cow. Ask your Creator to forgive you and slay the guilty ones among you.” Then God forgave you as He is the one Who accepts repentance and is the most merciful
And remember Moses said to his people, “O my people, You have indeed wronged yourselves by your worship of the calf. So turn to your Maker, and slay yourselves, that will be better for you in the sight of your Maker.” Then He forgave you, for He is Oft-Forgiving, the Merciful Redeemer
And recall when Moses said to his people, “O my people, you have done injustice to yourselves by taking the calf (for worship). So repent to your Maker and kill yourselves. That would be better for you with your Maker.” So He granted you repentance and accepted it from you; indeed it is He who is the Superb Granter and Accepter of repentance, the Bestower of mercy.
When Moses said to his people, 'O my people! Ye have wronged yourselves in taking this calf; repent unto your Creator and kill each other; that will be better for you in your Creators eyes; and He turned unto you, for He is the compassionate one easily turned.
And when Moosa said to his people, "O my people! You have wronged yourselves by taking the calf,* therefore turn in repentance to your Creator, therefore kill each other; this is better for you before your Creator"; He therefore accepted your repentance; indeed He only is the Most Acceptor of Repentance, the Most Merciful. (* as your deity for worship
And When Moses said to his people, “O my people! You have indeed wronged your own souls by taking the calf [for worship], therefore return in repentance to your Fashioner and kill your own selves. That is better for you in the sight of your Fashioner but then He accepted your repentance. For truly it is He who is The Acceptor of repentance, The Most Merciful.”
And when Moses said unto his people, O my people, verily ye have injured your own souls, by your taking the calf for your God; therefore be turned unto your Creator, and slay those among you who have been guilty of that crime; this will be better for you in the sight of your Creator; and thereupon He turned unto you, for He is easy to be reconciled, and merciful
And remember when Moses said to his people, "O my people! You have wronged yourselves in taking this calf; repent unto your Creator and kill the guilty yourselves; that will be better for you in your Creator´s eyes; and He relented towards you
and when Moses said to his nation: 'My nation, you have harmed yourselves by taking the calf (to worship). So turn in repentance to your Creator and slay yourselves. That will be best for you with your Creator. ' And He shall accept you. He is the Receiver of Repentance, the Merciful
And remember when Moses said to his people, "O my people! verily ye - have sinned to your own hurt, by your taking the calf to worship it: Be turned then to your creator, and slay the guilty among you; this will be best for you with your creator:" Then turned He unto you, for He is the one who turneth, the Merciful
And when Musa addressed his nation: “O my nation! certainly you people have wronged yourselves in pichead of state up young of the cow. So turn in repentance to your Benefactor, and Iqtilu anfusakum; that is the best for you with your Benefactor.” Then He pardoned you. Verily, He is the One Who accepts repentance, continuously Merciful
And mention when Moses said to his folk: O my folk! Truly, you did wrong to yourselves by your taking the calf to yourselves to worship, so repent to One Who is your Fashioner and kill yourselves. That would be better for you with One Who is your Fashioner. Then He will turn to you in forgiveness. Truly, He, He is The Accepter of Repentance, The Compassionate.
Remember that Moses said to his people, “O my people, you have deceived yourselves by worshiping the calf. Repent to your Creator and punish by death (those who do not repent). This is necessary in the sight of your Creator.” Then He accepted your repentance. Indeed, He is the Responsive, the Most Merciful.
Remember when Moses returned with the Divine Book, he said to his people: "O my people! You have indeed grievously wronged yourselves by taking the calf for worship; so turn in repentance to your Creator and slay the culprits among you; that will be best for you in His sight." He accepted your repentance; surely He is the Forgiving, the Merciful
Remember that when Moses (returned with the Divine Gift, he) said to his people, "O my people, you have wronged yourselves grievously by taking the calf for worship. Therefore, turn to your Creator. in penitence and slay the guilty ones among you. This is best for you in the sight of your Creator." At that time your Creator accepted your repentance because He is Relenting ´and Merciful
And when Moses said to his people: O my people, you have surely wronged yourselves by taking the calf (for a god), so turn to your Creator (penitently), and kill your passions. That is best for you with your Creator. So He turned to you (mercifully). Surely He is the Oft-returning (to mercy), the Merciful
and when Musa said to his people, "O my people ! you have certainly been unjust to yourselves by taking the calf (for worship) so turn towards your Purifier then kill yourselves, this is better for you (than calf worship), in the sight of your Purifier," then He turned to you (mercifully), He is certainly the Accepter of repentance, the Merciful.
And that time when Moses said to his people, "O my people! You did indeed wrong your own selves by taking to the worship of the calf. So turn in repentance to your Creator and kill those selves of yours! That will be better for you with your Creator." Allah then accepted your repentance. Truly, He is the One to accept repentance, the One Merciful
And when Musa (Moses) said to his people: ‘O my people, no doubt you have (seriously) wronged your own souls in taking the calf (as your god). Now turn in repentance to your Creator (the True Sustainer). So, kill one another (amongst yourselves so that those who have not taken the calf for worship and who have stuck to their religion should kill those who worshipped the calf as punishment for turning away from their religion). This (act) would be the best (repentance) for you in the sight of your Creator.’ Then He accepted your repentance. Surely, He is Most Relenting, Ever-Merciful
And Moses said to his people: "O my people, you have wronged your souls by taking the calf, so repent to your Maker, and kill yourselves. That is better for you with your Maker, so He would forgive you. He is the Forgiving, the Merciful."
And Moses said to his people: "O my people, you have wronged your souls by taking the calf, so repent to your Maker, and kill yourselves. That is better for you with your Maker, so He would forgive you. He is the Forgiving, the Merciful.
And Moses said to his people: "O my people, you have wronged yourselves by taking the calf, so repent to your Maker, and slay yourselves; that is better for you with your Maker, so He would forgive you. He is the Forgiving, the Merciful."
And when Moses said to his nation: "You my nation, that you caused injustice to yourselves, because (of) your taking the calf (to worship), so repent to your creator , so fight/kill yourselves, that is best for you at your creator ." So, He forgave on you, that He is the forgiver , the most merciful
and when Moses said unto his people: "O my people! Verily, you have sinned against yourselves by worshipping the calf; turn, then. in repentance to your Maker and mortify yourselves; this will be the best for you in your Maker's sight". And thereupon He accepted your repentance: for, behold, He alone is the Acceptor of Repentance, the Dispenser of Grace
And [remember] when Moses said unto his people, “O my people! Verily, you have wronged yourselves by worshipping the calf; turn, then, in repentance to your Maker and mortify yourselves; this will be the best for you in your Maker’s sight.” And thereupon He accepted your repentance: for behold, He alone is the Acceptor of Repentance, the Dispenser of Grace
And (remember) as Musa (Moses) said to his people, "O my people, surely you have done injustice to yourselves by taking the Calf to yourselves. So repent to your Initiator (and) so kill yourselves. (i.e., the unburdening of their sins; forgiveness) That (Literally: these "killings") is most charitable for you in the Providence of your Initiator; so He relented towards you. Surely He, Ever He, is The Superbly Relenting, The Ever-Merciful"
And when Moses said unto his people: O my people! Ye have wronged yourselves by your choosing of the calf (for worship) so turn in penitence to your Creator, and kill (the guilty) yourselves. That will be best for you with your Creator and He will relent toward you. Lo! He is the Relenting, the Merciful
Moses said to his people, "My people, you have done wrong to yourselves by worshipping the calf. Seek pardon from your Lord and slay yourselves." He told them that it would be best for them in the sight of their Lord, Who would forgive them, for He is All-forgiving and All-merciful
When Musa said to his people: .My people, you have wronged yourselves by your taking the calf (as God). So, turn in repentance to your Creator, and slay yourselves. That will be better for you in the sight of your Creator. Then, He accepted your repentance. Indeed He is the Most- Relenting, the Very-Merciful
(Mention) when ‘Moses’ said unto his people: "O’ my people, indeed you have wronged yourselves by taking the calf (for worship). Thus, repent to your Creator and kill yourselves! It would be better for all of you in the sight of your Creator." He accepted your repentance. Indeed, He is the Oft-returning (to mercy), the All-merciful.
And (remember) when Musa said to his people, "Oh my people! You have certainly wronged yourself by taking up the worship of a calf. (Now), turn to your Maker in repentance and kill (the guilty ones among) yourself. That, in the eyes of your Maker, is better for you." He, then accepted your repentance. Indeed, He it is Who accepts repentance, and He is the most Merciful
And (recall) when Moses said to his people: ‘O’ my people, surely you have been unfair to yourselves by worshiping the Calf. So repent to your Creator and kill yourselves, that will be better for all of you in the sight of your Creator’. Then, He accepted your repentance. Most certainly He is the Oft-Returning (to mercy), the All-Merciful.
"And that once when you idolised the calf and Mussa said to you: "My people, you have indeed characterised yourselves by perversity of judgement and perversed the divine command by idolising the calf, and this is an affront nothing but blood can expiate! Therefore, stand repentant in lowliest plight to Allah, your Creator, and slay the wrongful of action among you, then you will have pursued the acceptable course to Allah, your Creator." Yet Allah give up resentment against you and pardoned your offence; it is He Who always accepts true repentance and people’s atonement and He is AL-Tawab (the Relenting) and AL-Rahim
Remember when Musa said to his people: “My people, you have committed a major sin by worshipping the goldencalf; so repent to your Maker and punish the culpritsamong yourselves. That is better for you in the sight of your Maker so that He may accept your repentance: indeed, He is Relenting and Kind”.
And ˹remember˺ when Moses said to his people, “O my people! Surely you have wronged yourselves by worshipping the calf, so turn in repentance to your Creator and execute ˹the calf-worshippers among˺ yourselves. That is best for you in the sight of your Creator.” Then He accepted your repentance. Surely He is the Accepter of Repentance, Most Merciful.
And when Musa (Moses) said to his people: My people, you have wronged yourselves in taking to the calf, so repent to your Maker, and kill your own; that is better for you with your Lord, so that He returns to you: He accepts repentance and is Merciful.
Moses said to his people: ‘You have wronged yourselves, my people, in worshipping the calf. Turn in penitence to your Creator and slay the culprits among you. That will be best for you in your Creator‘s sight.‘ And He relented towards you. He is the Relenting One, the Compassionate
Recall that Moses said to his people, "O my people, you have wronged your souls by worshiping the calf. You must repent to your Creator. You shall kill your egos. This is better for you in the sight of your Creator." He did redeem you. He is the Redeemer, Most Merciful.
Then Moses told his people, "My people, you have sinned against yourselves by worshipping the calf, so repent to your Creator and then kill yourselves. That would be better for you in your Creator's sight. Then He turned to you, accepting your repentance. He is always forgiving, the Mercy Giver.
Then Moses told his people, “My people, you have sinned against yourselves by worshipping the calf, so repent to your Creator and then kill yourselves. That would be better for you in your Creator’s sight. Then He turned to you, accepting your repentance. He is always forgiving, the Mercy Giver.
And as Moses said to his kinfolk, “O kinfolk, you have oppressed yourselves by taking the calf. So, repent to your Exonerated, so kill yourselves. That would be better for you with your Exonerated.” So, He repented upon you. He is Al-Tawab (The Acceptor of Repentance), Al-Raheem (The merciful to his creation and himself).
And (remember) when Moses said to his people: ' O' my people, you have indeed wronged yourselves by worshipping the Calf; so turn (in repentance) to your Creator and slay yourselves (the wrong doers) , that will be better for you with your Creator'. Then, He turned towards you (mercifully) . Truly, He is the Oft-Pardoning, the Most Merciful
Moses said to his people, 'You, my people, have wronged yourselves by worshipping the calf. Turn, then, in repentance to your Maker and slay one another. That will be better for you in your Maker's sight.' Thus, He accepted your repentance; for He is the One to accept repentance, the Merciful.
When Moses returned, he said to his people, "My people! You have hurt your own 'Selves' (by worshiping the calf (7:152)). Turn in repentance to your Maker and kill your slavish mentality. That will be best for you in the Sight of your Maker." Thereupon He accepted your repentance. Verily, He is the Acceptor of repentance, the Merciful
And when Musa said to his people: O my people! you have surely been unjust to yourselves by taking the calf (for a god), therefore turn to your Creator (penitently), so kill your people, that is best for you with your Creator: so He turned to you (mercifully), for surely He is the Oft-returning (to mercy), the Merciful
And when Moses said to his people, `O my people, you have indeed wronged yourselves by taking the calf for worship; turn ye therefore to your Maker, and kill your evil desires; that is best for you in the sight of your Maker.' Then HE turned towards you with compassion. Surely HE is Oft-Returning with compassion and is Merciful
And when Moses said to his people, “O my people! You have wronged yourselves by taking up the calf. So repent unto your Maker and slay your own. That is better for you in the sight of your Maker.” Then He relented unto you. Indeed, He is the Relenting, the Merciful
And (remember) when, Musa (Moses) said to his people: "O my people! You have indeed wronged yourselves by your worship of the calf: So turn in repentance to your Creator, and kill yourselves (the wrongdoers); That will be better for you in the sight of your Creator." For He is the One Who Accepts Repentance (At-Tawwab), the Most Merciful (Ar-Raheem)
Moses said to his people, “O my people, you’ve wronged yourselves by adopting the calf. So repent to your Maker and kill yourselves; this is better for you before your Maker.” Then, He accepted your repentance. He is the Acceptor of Repentance, the Merciful.
And recall that Moses said to his people, 'O my people, you have done wrong to yourselves by worshiping the calf. So repent to your Maker, and kill your egos. That would be better for you with your Maker.' So He turned to you in repentance. He is the Accepter of Repentance, the Merciful
And [recall] when Moses said to his people, "O my people, indeed you have wronged yourselves by your taking of the calf [for worship]. So repent to your Creator and kill yourselves. That is best for [all of] you in the sight of your Creator." Then He accepted your repentance; indeed, He is the Accepting of repentance, the Merciful
And when Moses said to his people, 'O my people! Indeed, you have wronged yourselves by taking the calf. So repent to your creator and kill yourselves. That is better for you with your creator.' Then He relented on you. Indeed He, He is the Relenting, the Compassionate.
And remember Moses said to his people: "O my people! Ye have indeed wronged yourselves by your worship of the calf: So turn (in repentance) to your Maker, and slay yourselves (the wrong-doers); that will be better for you in the sight of your Maker." Then He turned towards you (in forgiveness): For He is Oft- Returning, Most Merciful
And remember Moses said to his people: "O my people! Ye have indeed wronged yourselves by your worship of the calf: So turn (in repentance) to your Maker, and slay yourselves (the wrong-doers); that will be better for you in the sight of your Maker." Then He turned towards you (in forgiveness): For He is Oft-Returning, Most Merciful
وَإِذۡ قُلۡتُمۡ یَـٰمُوسَىٰ لَن نُّؤۡمِنَ لَكَ حَتَّىٰ نَرَى ٱللَّهَ جَهۡرَةࣰ فَأَخَذَتۡكُمُ ٱلصَّـٰعِقَةُ وَأَنتُمۡ تَنظُرُونَ ٥٥
Remember when you said, ‘Moses, we will not believe you until we see God face to face.’ At that, thunderbolts struck you as you looked on
And (remember) when you said: “O Moses! We shall never believe in you till we see Allah plainly (with our own eyes),” you were seized (fell dead) with a thunderbolt (lightening) while you were looking.
And recall what time ye said: O Musa! we will not believe in thee until we see God openly; then a thunderbolt took hold of you while ye looked on
Remember, when you said to Moses: "We shall not believe in you until we see God face to face," lightning struck you as you looked
And you had said, “O Moses, we will never believe you until we see Allah outright”; after which lightening (the knowledge of the reality to eradicate your existence) had struck you while you were looking on.
And when you said, ´Musa, we will not believe in you until we see Allah with our own eyes.´ So the thunder-bolt struck you dead while you were looking.
And when you said, ‘O Moses, we will not believe you until we see Allah visibly.’ Thereupon a thunderbolt seized you as you looked on
And (despite all that had occurred and the manifest signs of your Lord that you witnessed over many years, a time came) when you said: "Moses, we will never believe in you (whether the commandments you have brought are really from God) unless we plainly see God (speaking to you)." Thereupon the thunderbolt (that you saw come unexpectedly) seized you. Motionless as if dead, you were gazing
And when you had said, `O Moses! we shall, by no means, believe you unless we see Allah openly (face to face).' Thereupon the thunderbolt (of punishment) overtook you and you were beholding (the consequences of your conduct)
And when you said, 'Moses, we will not believe thee till we see God openly'; and the thunderbolt took you while you were beholding
And when you told Moses: “We will never believe in you until we visibly see God” then the lightning struck you while you watched.
Then [having an argumentative attitude] you said: “You know Moses’ we will not believe you unless God directly appears and talk to us!” At that very moment a thunderbolt struck you all and you died
And remember you said, “O Moses, we will never believe in you until we see God with our own eyes,” but you were dazed with thunder and lightning even as you looked on
And recall when youpl said, “O Moses, we will not believe in you unless we see Allah plainly.” Thereupon the thunderbolt struck you while you were beholding.
And when ye said to Moses, 'O Moses! we will not believe in thee until we see God manifestly,' and the thunderbolt caught you while ye yet looked on
And when you said "O Moosa! We will not believe you till we clearly see Allah"; so the thunder seized you while you were watching
And when you said, “O Moses! We will never believe in you until we see Allah openly.” Then the thunder strike seized you while you looked on.
And when ye said, O Moses, we will not believe thee, untill we see God manifestly; therefore a punishment came upon you, while ye looked on
And remember when you said to Moses, "O Moses! We will not believe in you until we see Allah manifestly," and the thunderbolt caught you while you yet looked on
And when you said to Moses: 'We will not believe in you until we see Allah openly, ' a thunderbolt struck you whilst you were looking
And when ye said, "O Moses! we will not believe thee until we see God plainly;" the thunderbolt fell upon you while ye were looking on
And when you said: “O Musa! We will never Believe (in Allah) because of you, till we see Allah manifestly.” Consequently thunderbolt with lightening struck you people as you are loohead of state on
And mention when you said: O Moses! We will never believe thee until we see God publicly. So the thunderbolt took you while you look on.
Remember that you said, “O Moses, we shall not believe in you until Allah shows Himself to us.” You were seized as you beheld the lightning [of the Divine Presence].
Remember when you said: "O Moses! We shall never believe you until we see Allah with our own eyes," a thunderbolt struck you while you were looking on and you fell dead
Remember when you said, "O Moses, we are not going to believe you until we see with our own eyes Allah (talking to you)". At that very time a thunderbolt struck you while you were looking on and you fell lifeless
And when you said: O Moses, we will not believe in thee till we see Allah manifestly, so the punishment overtook you while you looked on
And when you said, "O Musa ! We will never believe in you till we see Allah openly," so you were caught (by the) thunder-bolt while you were seeing,
And that time when you said, "O Moses! We won't believe you until we see Allah with our own eyes." The thunderbolt then struck you as you were watching!h
And (remember) when you said: ‘O Musa (Moses)! We will never believe in you until we see Allah completely unveiled (before our eyes).’ So, (on this) a thunder seized (and eliminated) you, and you kept watching (this spectacle yourselves)
And you said: "O Moses, we will not believe you until we see God openly!" So the lightning bolt took you while you were still staring
And you said: "O Moses, we will not believe you until we see God openly!" So the lightning strike took you while you were still staring.
And you said: "O Moses, we will not believe you until we see God openly!" So the thunderbolt took you while you were still staring.
And when you said: "You, Moses, we will never believe to you until we see God openly , so the death/cry of torture took/punished you, and you are looking/watching
And [remember] when you said, "O Moses. indeed we shall not believe thee unto we see God face to face!" - whereupon the thunderbolt of punishment overtook you before your very eyes
And [remember] when you said, “O Moses, indeed we shall not believe you until we see God face to face!” Whereupon the thunderbolt of punishment overtook you before your very eyes
And (remember) as you said, "O Musa (Moses) we will never believe you until we see Allah openly." So the (stunning) thunderbolt took you (while) you were looking on
And when ye said: O Moses! We will not believe in thee till we see Allah plainly; and even while ye gazed the lightning seized you
When you argued with Moses, saying that you were not going to believe him unless you could see God with your own eyes, the swift wind struck you and you could do nothing but watch
When you said, .Musa, we will never believe you till we see Allah openly!. So, the thunderbolt took you while you were looking on
(Recall) when you said: "O’ Moses, we will never believe in you unless we see Allâh plainly." Thus, a thunderbolt seized you right before your eyes.
And (remember) when you said, "Oh Musa! We will not believe you, until we can perceive Allah in plain view right before our eyes." So, a bolt of lightning dealt you a deathblow while you looked on
And (recall) when you said: ‘O’ Moses, we will never believe in you unless we see Allâh plainly’. Thus, a thunderbolt seized you right before your eyes.
"Again you said to Mussa:" "We will not recognise your mission until we see Allah personally and perceive Him by sight." "There and then did heaven reverberate thunder against you and the fearful echoes thundered in your ears and with lightning did heaven strike you dead as you gazed your souls away"
Rememberwhen you said: “Musa, we won’t believe you until we openly see Allah”, and a thunderbolt struck you as you watched.
And ˹remember˺ when you said, “O Moses! We will never believe you until we see Allah with our own eyes,” so a thunderbolt struck you while you were looking on.
And when you said: Oh Musa (Moses), we shall not believe you until we see Allah clearly, and then the lightning struck you whilst you saw.
When you said to Moses: ‘We will not believe in you until we see God¹ with our own eyes,‘ the thunderbolt struck you while you were looking on
Recall that you said, "O Moses, we will not believe unless we see GOD, physically." Consequently, the lightning struck you, as you looked.
Then you said, "Moses, we will not believe you until we see God clearly." Thunderbolts overtook you as you watched.
Then you said, “Moses, we will not believe you until we see God clearly.” Thunderbolts overtook you as you watched.
And when you said, “O Moses, we will not believe in you unless we see Allah plainly.” Thereupon the thunderbolt was taking you, while you were looking on.
And (remember) when you said: ' O' Moses! we will never believe in you until we see Allah manifestly', so the thunderbolt struck you while you looked on
And [remember] when you said, 'Moses, we will not believe in you until we see God in person.' You were then struck by a thunderbolt while you were looking on.
And recall when you told Moses, " We won't believe in you until we see Allah face to face." (This happened because you had programmed your minds into the primitive ways of the "age of worship" when humans could only appreciate the tangible. At that level of intellect, humans come to fear natural phenomena). Thus, when you saw the lightening thunder (and the challenges of life) you almost fell dead in fright. (Losing your reason (7:155))
And when you said: O Musa! we will not believe in you until we see Allah manifestly, so the punishment overtook you while you looked on
And remember when you said, `O Moses, we will not believe thee until we see ALLAH face to face;' Then the thunderbolt overtook you, while you witnessed with your own eyes the consequences of your conduct
And when you said, “O Moses, we will not believe thee till we see God openly,” and the thunderbolt seized you as you looked on
And (remember) when, you said: "O Musa (Moses)! We shall never believe in you until we see Allah openly," but you were dazed with thunder and lightning while you looked on
When you said, “O Moses, we won’t believe you until we see God plainly,” a thunderbolt struck you while you watched.
And recall that you said, 'O Moses, we will not believe in you unless we see God plainly.' Thereupon the thunderbolt struck you, as you looked on
And [recall] when you said, "O Moses, we will never believe you until we see Allah outright"; so the thunderbolt took you while you were looking on
And when you said, 'O Moses! We will not believe in you until we see God plainly.' So the thunderbolt seized you while you looked.
And remember ye said: "O Moses! We shall never believe in thee until we see God manifestly," but ye were dazed with thunder and lighting even as ye looked on
And remember ye said: "O Moses! We shall never believe in thee until we see Allah manifestly," but ye were dazed with thunder and lighting even as ye looked on
ثُمَّ بَعَثۡنَـٰكُم مِّنۢ بَعۡدِ مَوۡتِكُمۡ لَعَلَّكُمۡ تَشۡكُرُونَ ٥٦
Then We revived you after your death, so that you might be thankful
Then We raised you after your death so that you might be grateful.
Then We raised you after your death that haply ye may return thanks
Even then We revived you after you had become senseless that you might give thanks
Then after you tasted death (your nothingness and that the Wahid’ul Qahhar is the one and only existence) We had revived your life with a new understanding, that perhaps you would evaluate this.
Then We brought you back to life after your death, so that perhaps you would show thanks.
Then We raised you up after your death so that you might give thanks
Then after that death-like state (and your spiritual death), We revived you (recovering you from the death-like state) so that you might give thanks
Then We raised you up after your (deathlike) stupor, so that you might give thanks
Then We raised you up after you were dead, that haply you should be thankful
Then We raised you up after your death, so you may be thankful.
Then I [God] brought you back to life so that you might become grateful for this favor
Then when We raised you up after your death, you had the chance to be grateful
Then We revived youpl after your death, that you may give thanks.
Then we raised you up after your death; perhaps ye may be grateful
Then We brought you back to life after your death, so that you may be grateful
Then We raised you after your death so that perhaps you may offer gratitude.
then we raised you to life after ye had been dead, that peradventure ye might give thanks
Then We raised you up after your death; perhaps you may be grateful
Then We raised you from your death, so that you might give thanks
Then we raised you to life after ye had been dead, that haply ye might give thanks
Then We revived you after your ‘death’, so that you may be grateful
Again, We will raise you up after your death so that perhaps you will give thanks.
We revived you from your death and gave you the opportunity to be grateful.
Then We raised you up after your death; so that you might be grateful
Then We raised you to life so that you might become grateful for this favour
Then We raised you up after your stupor that you might give thanks
then We raised you after your death so that you should be grateful.
We then raised you up after your death, so you might be grateful
Then We brought you back to life after your death so that you pay (Us) thanks
Then We resurrected you after your death that you may be appreciative
Then We resurrected you after your death that you may be thankful.
Then We revived you after your death that you may be thankful.
Then We revived/resurrected you from after your death/lifelessness , maybe you thank/be grateful
But We raised you again after you had been as dead, so that you might have cause to be grateful
But We raised you again after you had been as dead, so that you might have cause to be grateful
Thereafter We made you to rise again even after your death, that possibly you would thank (Us)
Then We revived you after your extinction, that ye might give thanks
Then We brought you back to life in the hope that you might appreciate Our favors
Then, We raised you up after your death, so that you might show gratitude
Then We resurrected you after your death so that you might be grateful (to the endless blessings of your Lord).
Then, after your death, We revived you. Perhaps you would be grateful
Then, We raised you up after you were dead so that you would show gratitude.
"Then We revived you and the ambitious hopes which had seemed extinguished had been revived in your bosoms so that you may hopefully impel yourselves to the feeling of gratitude and gratefulness"
We then resurrected you after death so you might be thankful
Then We brought you back to life after your death, so that perhaps you would be grateful.
Then We raised you after your death, so that you would be grateful.
Then We revived you from your stupor, so that you might give thanks
We then revived you, after you had died, that you may be appreciative.
Then We resurrected you after your death, so that you might give thanks.
Then We resurrected you after your death so that you might give thanks.
Then We raised you after your death, perhaps you might be thankful.
Then We raised you up after your death in order that haply you might be thankful
But We raised you again after you had been as dead, so that you might be thankful.
Then We revived you, and raised you from a dead to a living nation so that you might be practically grateful (by setting up the Benevolent Order)
Then We raised you up after your death that you may give thanks
The We raised you up after your death that you might be grateful
Then We raised you up after your death, that haply you may give thanks
Then We raised you up after your death: So that you had the chance to be grateful
After that, We revived you after your death, so that you may be grateful.
Then We revived you after your death, so that you may be appreciative
Then We revived you after your death that perhaps you would be grateful
Then We raised you up after your death, perhaps you may be grateful.
Then We raised you up after your death: Ye had the chance to be grateful
Then We raised you up after your death: Ye had the chance to be grateful
وَظَلَّلۡنَا عَلَیۡكُمُ ٱلۡغَمَامَ وَأَنزَلۡنَا عَلَیۡكُمُ ٱلۡمَنَّ وَٱلسَّلۡوَىٰۖ كُلُوا۟ مِن طَیِّبَـٰتِ مَا رَزَقۡنَـٰكُمۡۚ وَمَا ظَلَمُونَا وَلَـٰكِن كَانُوۤا۟ أَنفُسَهُمۡ یَظۡلِمُونَ ٥٧
We made the clouds cover you with shade, and sent manna and quails down to you, saying, ‘Eat the good things We have provided for you.’ It was not Us they wronged; they wronged themselves
And We even shaded over you with clouds, sent down on you Manna (sweet dish) and Salva (quail’s meat) (saying): “Eat from good things which We have provided for you.” They did not wrong Us but they wronged themselves.
And We overshadowed you with Clouds and We sent down unto you the Manna and the quails, saying: eat of the clean things, wherewith We have provided you. And they wronged Us not, but themselves they were wont to wrong
And made the cloud spread shade over you, and sent for you manna and quails that you may eat of the good things We have made for you. No harm was done to Us, they only harmed themselves
And We shaded you with clouds (to veil you from the scorching truth and to maintain your humanly life) and revealed to you (from your essence to your consciousness) manna (the force of power in the Names of Allah comprising your essence) and quails (the ability to feel your spiritual aspect) saying, “Eat from the pure things with which We have provided you.” And they (by not evaluating the knowledge of the reality) did not do wrong to Us but they did wrong to themselves (A concealed meaning has been provided here in addition to the literal meaning of the verse).
And We shaded you with clouds and sent down manna and quails to you: ´Eat of the good things We have provided for you.´ They did not wrong Us; rather it was themselves they were wronging.
And We shaded you with clouds, and We sent down to you manna and quails: ‘Eat of the good things We have provided for you.’ And they did not wrong Us, but they used to wrong [only] themselves
And (since, unaided, you could not survive in the desert without shelter and food) We caused the cloud (which you plainly saw was assigned for you) to shade you, and sent down upon you manna and quails: "Eat of the pure, wholesome things that We have provided for you." Yet (in breaking the laws, in refusing to obey the injunctions about even those foods) they did not wrong Us but they were wronging themselves
Then We outspread the cloud to be a shade over you and We supplied you Manna and Quails, (saying,) `Eat of the good things We have provided you.' They (disobeyed and by so doing) did Us no harm but it is themselves that they had been doing harm to
And We outspread the cloud to overshadow you, and We sent down manna and quails upon you: 'Eat of the good things wherewith We have provided you. And they worked no wrong upon Us, but themselves they wronged
And We cast a shadow over you with clouds, and We sent down Manna and Salwa (two kind of edible foods) to you (saying:) “Eat from the good things that We have provided for you.” They did not do Us wrong, but they were wrong to themselves.
Remember also when we sent the cloud to cast shadow over you and fed you with manna [falling on the ground like dew-drops] and salva [flying in thousands like quails], saying: “Eat of these clean and pure provisions.” All their rebellions did not hurt Us but harmed their own souls
And We gave you shade from clouds, and sent down to you manna and quail. Eat of the good things We have provided for you. To Us they did no harm, but they harmed their own selves
And We shaded youpl with mists, and We sent down manna and quails upon you: “Eat of the good things We have provided for you.” And in no way did they do injustice to Us, but they used to do injustice to themselves.
And we overshadowed you with the cloud, and sent down the manna and the quails; 'Eat of the good things we have given you.' They did not wrong us, but it was themselves they were wronging
And We made the clouds a canopy for you and sent down Manna and Salwa (birds) on you; "Eat of the pure things We have provided you"; they did not wrong Us in the least, but indeed they wronged themselves
and We shaded you with the white cloud and We sent down on you the mann and the salva. Eat from the good things that We have provided for you. They did not wrong us but they used to wrong their own souls.
And We caused clouds to overshadow you, and manna and quails to descend upon you, saying, eat of the food things which We have given you for food: And they injured not Us, but injured their own souls
And We overshadowed you with the cloud, and sent down the manna and the quails; "Eat of the good things we have given you." They did not wrong Us, but it was themselves they were wronging
We caused the clouds to cast their shadow over you and sent down for you manna and quails, (saying:) 'Eat of the good things We have provided you. 'Indeed, they did not harm Us, but they harmed themselves
And we caused the clouds to overshadow you, and we sent down manna and quails upon you; - "Eat of the good things we have give you for sustenance;" - and they injured not us but they injured themselves
And We caused the clouds to overshadow you and sent down on you Al-Manna and As-Salwa, (saying): eat of the good lawful things whatever We provided for you.” And they did not wrong Us but they were doing wrong to their own souls
And We shaded over you cloud shadows. We caused to descend to you the manna and the quails. Eat of what is good that We provided you. And they did not wrong Us. Rather, they had been doing wrong to themselves.
We provided for you the shade of clouds and sent you manna and quail. We said, “Eat of the good things We have provided you.” (Your rebellion) did Us no harm, but they [who complained] harmed their own souls.
And We even provided you the shade of clouds and sent down to you manna and salva) saying: "Eat of the good things We have provided for you;" in spite of these favors your forefathers violated our commandments. However, by violating our commandments they did not harm Us, but they harmed their own souls
(Remember that) We caused the cloud to overshadow you and provided you with manna and salva for your food, saying, "Eat of the clean and pure things We have bestowed upon you" (In spite of this, your forefathers violated Our commands:) however, they did not harm Us but harmed only themselves
And We made the clouds to give shade over you and We sent to you manna and quails. Eat of the good things that We have given you. And they did not do Us any harm, but they wronged their own souls
And We provided shade over you (through) the clouds and sent down manna and quails over you, "Eat of the good things which We have provided for you." And they did not harm Us but they were unjust to themselves.
We caused the clouds to provide you with shade. And We sent down the manna and the quail: "Eat of the good, lawful and pure things We have provided for you." They could do no wrong to Us, but they were doing wrong to themselves!h
And (recall) when We cast the shade of clouds over you (in the Tiha valley) and sent down for you manna and quails so that you might eat of the pure things We provided for you. So they did not harm Us at all (by disobeying and showing Us disregard), but persistently harmed their own souls
And We shaded you with clouds, and sent down to you manna and quails: "Eat from the goodness of the provisions We have provided you." They did not wrong Us, but it was their souls that they wronged
And We shaded you with clouds, and sent down to you manna and quails: "Eat from the goodness of the provisions We have provided you." They did not wrong Us, but it was their souls that they wronged.
And We shaded you with clouds, and sent down to you manna and quails: "Eat from the goodness of the provisions We have provided you." They did not wrong Us, but it was their souls that they wronged.
And We overshadowed on you the clouds , and We descended on you the mana (sweet gluey substance) and the quails/amusement . Eat from (the) goodness (of) what We provided for you , and they did not cause injustice to Us, and but they were (to) themselves causing injustice
And We caused the clouds to comfort you with their shade, and sent down unto you manna and quails. [saying,] "Partake of the good things which We have provided for you as sustenance." And [by all their sinning] they did no harm unto Us-but [only] against their own selves did they sin
And We sent the clouds to comfort you with their shade, and sent down unto you manna and quails, [saying,] “Partake of the good things which We have provided for you as sustenance.” And [by all their sinning] they did no harm unto Us — but [only] against their own selves did they sin
And We overshadowed you with mists and We sent down manna and quails upon you. "Eat of whatever good things We have provided you." And in no way did they do injustice to Us, but they were doing injustice to themselves
And We caused the white cloud to overshadow you and sent down on you the manna and the quails, (saying): Eat of the good things wherewith We have provided you - they wronged Us not, but they did wrong themselves
We provided you with shade from the clouds and sent down manna and quails as the best pure sustenance for you to eat. They (children of Israel) did not wrong Us but wronged themselves
And We made the cloud give you shade, and sent down to you Mann and Salwa: .Eat of the good things We have provided to you. And they (by their ingratitude) did Us no harm, but were harming only themselves
We shaded you with clouds and sent down to you manna and quails, (saying unto you): "Eat from the good wholesome things which We have provided you." Indeed, they wronged Us not, but they were accustomed to wrong their own selves.
We arranged for you the shade of clouds (in the desert), and (as food) We sent down the ´manna´ and the ´salva´ for you. "Eat the wholesome food We grant you." It was not Us they harmed, but they used to harm themselves
And We shaded you with clouds and sent down to you manna and quails, (saying): ‘Eat from the pure and wholesome things which We have provided you’. Indeed, they were not unfair to Us, but they were unfair to their own selves (when they voluntarily and consciously have abandoned the Full Knowledge of the Truth in favour of their own whims).
"We overshadowed you with the clouds to protect you from the heat of the sun and We ordained that the heavens provision you with "AL Manna", the continual dew of Our blessed victuals, and with the quails, and We said: "Eat of the worthy victuals with which We provisioned you. " Yet these people were determined to defy Our authority; they did not actually wrong Us, but in fact it was themselves that they had wronged indeed"
We sent clouds to give you shade, We sent Manna and quails for you, saying: “Eat the pure provision We have provided you”. They didn’t harm Us, but they harmed themselves.
And ˹remember when˺ We shaded you with clouds and sent down to you manna and quails, ˹saying˺, “Eat from the good things We have provided for you.” The evildoers ˹certainly˺ did not wrong Us, but wronged themselves.
And We placed you under the shade of a cloud and sent upon you honeydew and quails: eat from the good which We have provided for you. They did wrong not to Us but to themselves.
We caused the clouds to draw their shadow over you and sent down for you manna and quails,² saying: ‘Eat of the wholesome things We have given you.‘ Indeed, they³ did not wrong Us, but they wronged themselves
We shaded you with clouds (in Sinai), and sent down to you manna and quails: "Eat from the good things we provided for you." They did not hurt us (by rebelling); they only hurt their own souls.
And We provided shade for you with clouds and sent manna and quail down to you [saying], "Eat of the good things We have provided you." They did not cheat Us, but they cheated themselves.
And We provided shade for you with clouds and sent manna and quail down to you [saying], “Eat of the good things We have provided you.” They did not cheat Us, but they cheated themselves.
And We shaded you with overcast, and We sent down to you, the manna and the quails: “Eat of the good things we had livelihood for you.” And they did not oppress us, but they were oppressing themselves.
And We outspread the clouds to shade you, and We sent down ' manna ' and ' quail ' upon you, (saying) : ' Eat of the good things We have provided for you '. (But they rebelled) ; to Us they did no harm, but they were putting themselves to destruction
We caused the clouds to provide shade for you, and sent down for you manna and quails. 'Eat of the good things We have provided for you.' Indeed, to Us they did no harm, but themselves did they wrong.
(When you mended your ways, and established the Divine System) you saw the cool shade of Our Mercy and We bestowed upon you Our Bounties in abundance, the heavenly sustenance. "Partake of the decent things We have provided you." And they had done no harm unto Us - But they certainly had harmed their own 'Selves'
And We made the clouds to give shade over you and We sent to you manna and quails: Eat of the good things that We have given you; and they did not do Us any harm, but they made their own souls suffer the loss
And WE caused the clouds to be a shade over you and sent down on you Manna and Salwa, saying, `Eat of the good things We have provided for you.' And they wronged us not, but it was themselves that they wronged
And We shaded you with clouds, and sent down manna and quails upon you, “Eat of the good things We have provided you.” They wronged Us not, but themselves did they wrong
And We gave you the shade of clouds and sent down to you manna and quails, (food and birds) saying: "Eat of the good things We have provided for you." (But they rebelled) and, to Us they did no harm, but they harmed their own souls
We shaded you with clouds, and We sent down manna and quails for you: “Eat from the good provisions We’ve given you.” They didn’t wrong Us, but they wronged themselves.
And We shaded you with clouds, and We sent down to you manna and quails: 'Eat of the good things We have provided for you.' They did not wrong Us, but they used to wrong their own souls
And We shaded you with clouds and sent down to you manna and quails, [saying], "Eat from the good things with which We have provided you." And they wronged Us not - but they were [only] wronging themselves
And We overshadowed you with the clouds, and We sent down on you the manna and the quails, 'Eat of the good things We have provided you.' And they did not wrong us, but they were wronging themselves.
And We gave you the shade of clouds and sent down to you Manna and quails, saying: "Eat of the good things We have provided for you:" (But they rebelled); to us they did no harm, but they harmed their own souls
And We gave you the shade of clouds and sent down to you Manna and quails, saying: "Eat of the good things We have provided for you:" (But they rebelled); to us they did no harm, but they harmed their own souls
وَإِذۡ قُلۡنَا ٱدۡخُلُوا۟ هَـٰذِهِ ٱلۡقَرۡیَةَ فَكُلُوا۟ مِنۡهَا حَیۡثُ شِئۡتُمۡ رَغَدࣰا وَٱدۡخُلُوا۟ ٱلۡبَابَ سُجَّدࣰا وَقُولُوا۟ حِطَّةࣱ نَّغۡفِرۡ لَكُمۡ خَطَـٰیَـٰكُمۡۚ وَسَنَزِیدُ ٱلۡمُحۡسِنِینَ ٥٨
Remember when We said, ‘Enter this town and eat freely there as you will, but enter its gate humbly and say, “Relieve us!” Then We shall forgive you your sins and increase the rewards of those who do good.’
And (remember) when We said: “Enter this town (Jerusalem), eat there wherever you wish with pleasure, enter the gate in prostration (with humility), and say: ‘Forgive us’, We shall forgive you your sins, and We shall increase provision for the righteous.”
And recall what time We said: enter this town and eat plenteously therefrom as ye list, and enter the gate prostrating yourselves and say: forgiveness; We shall forgive you your trespasses, and anon We shall increase unto the well-doers
And remember, We said to you: "Enter this city, eat wherever you like, as much as you please, but pass through the gates in humility and say: 'May our sins be forgiven.' We shall forgive your trespasses and give those who do good abundance
And recall when We said, “Enter this city (dimension) and eat whatever you will (from the blessings of this dimension) and enter the gate prostrating (in confession of your nonexistence and that only the Names of Allah exist) and ask to be forgiven (for identifying with your ego) so that We will forgive your mistakes (formed by your illusory self)... We will increase (our blessings) to those (the doers of good) who unrequitedly share from what We have bestowed upon them.”
Remember when We said, ´Go into this town. and eat from it wherever you like, freely. Enter the gate prostrating and say, "Relieve us of our burdens!" Your mistakes will be forgiven. We will grant increase to all good-doers.´
And when We said, ‘Enter this town, and eat thereof freely whencesoever you wish, and enter prostrating at the gate, and say, ‘‘Relieve [us of the burden of our sins],’’ that We may forgive your iniquities, and soon We will enhance the virtuous.’
And remember (after you had been wandering in the desert, how We guided you to a town) when We commanded: "Enter this town and eat (of the fruits) thereof as you may desire to your hearts’ content. Enter it (not through different ways with the aim of plundering and massacring its people but) through its gate humbly and in utmost submission to God. Say words of imploring forgiveness and loyalty to Him, that We forgive you your misdeeds." We will increase the reward for those devoted to doing good, aware that God is seeing them
And when We said, `Enter this (near-at-hand) township and eat from it as you wish freely, and enter the gate submissively and go on praying, "(O Lord!) relieve us of the burden of our faults." We shall (then) protect you against the evil consequences of your faults and We shall multiply the reward of those who do good to others.
And when We said, 'Enter this township, and eat easefully of it wherever you will, and enter in at the gate, prostrating, and say, Unburdening; We will forgive you your transgressions, and increase the good-doers.
And (remember) when We said: “Enter this town and eat as much as you want from anywhere you want and enter the gate humbly and say remove (and reduce our sins), so that We forgive your mistakes, and We are going to increase the good doers (in rewards and in numbers).”
Remember also when I said: “[Fight with the unjust habitants of Jerusalem, conquer and] Enter into the town [Jerusalem] where you will find as many provisions as you want. Enter the gate (of the town) bowing down with humility invoking God’s name and granting general amnesty (to the inhabitants after the conquest.) Then I will forgive your sins and reward you generously .” [They replied: “Moses, you and your God go fight for us and once you conquer the town we will join you!]”
And remember We said, “Enter this town, and eat of the plenty therein as you wish, but enter the gate with humility, in posture and in word, and We will remove your faults and increase those who do right.
And recall when We said, “Enter this town and eat from it freely wherever youpl will, but enter the gate bowing down and say, 'disburden (us)'. We (will) forgive you your offenses, and We will give more to those who excel in doing good.”
And when we said, 'Enter this city and eat therefrom as plentifully as ye wish; and enter the gate worshipping and say 'hittatun. So will we pardon you your sins and give increase unto those who do well.
And when We said, “Enter this town and eat freely from what is in it, and enter the gate whilst prostrating, and say, ‘May our sins be forgiven’ - We will forgive you your sins; and We will soon increase the reward for the righteous.”
And when we said, “Enter this township and eat therefrom wherever you please freely and enter the door prostrate and say, ‘Hitta [Make our sins fall down from us]’” Then We will forgive you your wrongdoings and We shall increase those who act in excellence.
And when We said, enter into this city, and eat of the provisions thereof plentifully as ye will; and enter the gate worshipping, and say, forgiveness! We will pardon you your sins, and give increase unto the well-doers
And when We said, "Enter this city and eat there from as plentifully as you wish; and enter the gate worshipping and say "hittatun" (repentance and surrender to Allah). So will We pardon you your sins and give increase unto those who do ri
'Enter this village, ' We said, 'and eat wherever you will and as much as you wish. Make your way prostrating through the gates, saying: "Unburdening." We shall forgive you your sins and We will increase the gooddoers.
And when we said, "Enter this city, and eat therefrom plentifully, at your will, and enter the gate with prostrations, and say, 'Forgiveness;' and we will pardon you your sins, and give an increase to the doers of good:"
And when We said: “Enter this Al-Qaryah (The City), and eat therefrom, as you wish, without restriction, and enter the gate with humility and utter Hittatun (obedience/submission), We shall forgive you your faults and soon We shall increase those who happily do good
And mention when We said: Enter this town, then, eat freely from it whatever you willed, and enter the door as one who prostrates oneself and say: Unburden us of sin! We will forgive you your transgressions. And We will increase the ones who are doers of good.
Remember that We said, “Enter this town and enjoy what you find there as you desire. Enter the gate with humility expressed in your manner and words. We shall forgive your faults and magnify those who act properly.”
Remember when We said: "Enter this town and eat whatever you wish to your heart's content; make your way through the gates, with humility saying; ‘we repent.' We shall forgive you your sins and We shall increase the provisions for the righteous among you
Then call to mind the time when We said, "Go into the town´ before you and eat to your hearts´ content therein, wherefrom you will, but enter the gate bowing down with humility, repeating ´hittatun´; We will forgive your sins and increase the reward of the righteous"
And when We said: Enter this city, then eat from it a plenteous (food) whence you wish, and enter the gate submissively, and make petition for forgiveness. We will forgive you your wrongs and increase the reward of those who do good (to others)
And when We said, "Enter this city and eat from it freely from wherever you like and enter the gate prostrating and say: Put down from us our heavy burdens, We will forgive you your mistakes and give more to the doers of good.
And the time when We said, "Enter this place and eat and live therein, in ease and affluence, wherever you wish. And enter the gate, prostrating and praying for forgiveness (hittatun). We shall forgive you your sins and grant much more, of our mercy, to the good people."
And (remember) when We said: ‘Enter this city, and eat as much as you wish from wherever you desire, but enter (the city) gate prostrating and praying: (O our Lord!) We seek forgiveness (for all of our sins). We shall (then) forgive your (previous) sins and, (besides,) We shall bestow more (favours and blessings) upon the righteous.
And We said: "Enter this town, and eat from it as plentifully as you wish; and enter the gate while prostrating, and Say: "Our load is removed", We will then forgive your mistakes, and We will increase for the good doers."
And We said: "Enter this town, and eat from it as you wish bountifully. And enter the passageway by crouching, and say: "Our load is removed," so that your wrongdoings will be forgiven, and We will increase for the good doers.
And We said: "Enter this town, and eat from it as you wish bountifully. And enter the passageway by crouching, and say: "Our load is removed," so that your wrongdoings will be forgiven, and We will increase for the good doers."
And when We said: "Enter this village/urban city, so eat from it where/when you willed/wanted easily/comfortably and enter the door/entrance prostrating and say humility/forgiveness (be humble) ,We (will) forgive for you your sins/wrongs/mistakes , and We will increase the good doers
And [remember the time] when We said: "Enter this land, and eat of its food as you may desire. abundantly; but enter the gate humbly and say, `Remove Thou from us the burden of our sins', [whereupon] We shall forgive you your sins, and shall amply reward the doers of good."
And [remember the time] when We said, “Enter this dominion, and eat of its food as you may desire, abundantly, but enter the passageway humbly and say, ‘Remove You from us the burden of our sins,’ [whereupon] We shall forgive you your sins, and shall amply reward the doers of good.
And (remember) as We said, "Enter this town, so eat opulently of it where you decide, and enter (in at) the gate, constantly prostrating and say, (Unburdening)" (Literally: these "killings") (Then) We forgive you your sins and We will soon increase the fair-doers
And when We said: Go into this township and eat freely of that which is therein, and enter the gate prostrate, and say: "Repentance." We will forgive you your sins and will increase (reward) for the right-doers
(Children of Israel, recall My favors) when We told you, "Enter this city, enjoy eating whatever you want therein, prostrate yourselves and ask forgiveness when passing through the gate, and We shall forgive your sins, and add to the rewards of the righteous ones"
When We said, .Enter this town, and eat to your heart‘s content wherever you wish in it; and enter the gate prostrating yourselves and say: HiTTah (we seek forgiveness), so that We forgive your errors. And We shall give much more to those who do good
We said: "Enter this village and eat bountifully therein with pleasure and delight wherever you desire, and enter prostrating at the gate, saying: “Relieve (us of the burden of our sins).”We will (definitely) redeem you from your sins, and will increase (Our bounty) for those who pursue righteousness.
And (remember) when We said, "Enter this town and partake of its bounties with relish; anything you wish. But, go past the gate prostrate (before Allah) and keep uttering ´repentance´. We will forgive your sins, and We will increase the reward of the righteous."
And when We said: ‘Enter this village and eat bountifully therein with pleasure and delight wherever you wish, and enter prostrating at the gate, saying: ‘Relieve (us of the burden of our iniquitous deeds)’. We will deliver you from all the consequences of your iniquitous deeds and increase (Our bounty) for those who pursue righteousness and perfection in Faith.
"Remember that once We extended Our mercy to you redeeming you from the wilderness. We said to you: "Make entry into this town –AL-Quds- and eat as you will, wherever you will; it is all replete with choice of all delights and enjoy all that is wholesome and affords pleasure. Humble yourselves and bow your knees to Me as you go through the gate and let your bosoms surge forth and answer thanks. Express your thoughts in words invoking Me to relieve your hearts and unload your burden of sins. We will forgive your iniquities and reward those whose deeds are imprinted with wisdom and piety with what runs higher than what corresponds with their piety"
When We said: “Enter this town and eat from wherever you like, and enter the gate with humility saying: ‘Forgive us’ so We forgive your sins and increase the reward of the righteous”.
And ˹remember˺ when We said, “Enter this city and eat freely from wherever you please; enter the gate with humility, saying, ‘Absolve us.’ We will forgive your sins and multiply the reward for the good-doers.”
And when We said: Enter this township and eat there freely from where you like, and enter the gate submissive and ask to be accepted, We shall forgive you your shortcomings, and We shall give more to those who do good.
‘Enter this city,‘ We said, ‘and eat where you will to your hearts‘ content. Make your way reverently through the gates, saying: "We repent." We shall forgive you your sins and bestow abundance on the righteous.‘
Recall that we said, "Enter this town, where you will find as many provisions as you like. Just enter the gate humbly, and treat the people nicely. We will then forgive your sins, and increase the reward for the pious."
And when We said, "Enter this village and eat freely whatever you want. But enter the door humbly, and say, 'Relieve us from the burden of our sins.' We will forgive your sins and increase the rewards of those who do good."
And when We said, “Enter this village and freely eat whatever you want. But enter the door humbly, and say, ‘Relieve us from the burden of our wrongdoing.’ We will forgive your sins and increase the rewards of those who do good.”
And when We said, “Enter this village, and eat from it in abundance whatever you wish; and enter the door in prostration, and you shall say, “Put Down (Our Burdens)” We will forgive your guilt, and will increase the benefactors.”
And (remember) when We said, ' Enter this city (Jerusalem) and eat of the plentiful therein, wherever you desire, and enter the gate with humility and ask forgiveness, We shall forgive you your sins, and give more (the portion of) those who do good '
And [remember] when We said, 'Enter this city, eat of its abundant food as you may desire, prostrate yourselves as you enter the gates and say: “Lord, relieve us of our burden.†We will then forgive your sins and We will richly reward those who do good.'
Then We commanded you, "Enter this town (the sacred land of Palestine (5:21)) and enjoy the provisions - partake as you desire. But enter the gate humbly saying, HITTATUN (Our Lord! Pardon our misdeeds since we mend our ways). Then do what you say and We shall forgive you your faults and amply reward the doers of good."
And when We said: Enter this city, then eat from it a plenteous (food) wherever you wish, and enter the gate making obeisance, and say, forgiveness. We will forgive you your wrongs and give more to those who do good (to others)
And remember the time when WE said `Enter this town and eat therefrom - whatever you will - plentifully; and enter the gate submissively and say, `God ! forgive us our sins.' WE shall forgive you your sins and WE shall give increase to those who do good.
And when We said, “Enter this town, and eat freely of that which is therein wheresoever you will, and enter the gate prostrating, and say, ‘Remove the burden!’ that We may forgive you your sins. And We shall increase the virtuous.
And (remember) when, We said: "Enter this town, and eat from the plentiful in there as you wish; But enter the gate with humility, in (your) way and in (your) words, and We shall forgive you for your faults and increase (the portion of) those who do good."
When We commanded, “Enter this town, and eat freely from it wherever you wish, but enter the gate humbly, and say words of humility. We will forgive your sins and will increase the good-doers.”
And recall that We said, 'Enter this town, and eat plentifully from it whatever you wish; but enter the gate humbly, and say, 'Pardon.' We will forgive your sins, and give increase to the virtuous.'
And [recall] when We said, "Enter this city and eat from it wherever you will in [ease and] abundance, and enter the gate bowing humbly and say, 'Relieve us of our burdens.' We will [then] forgive your sins for you, and We will increase the doers of good [in goodness and reward]."
And when We said, 'Enter this town then eat from it amply where you will, and enter the gate prostrating. And say, "Unburdening." We will forgive you your sins and soon We will increase the good-doers.'
And remember We said: "Enter this town, and eat of the plenty therein as ye wish; but enter the gate with humility, in posture and in words, and We shall forgive you your faults and increase (the portion of) those who do good."
And remember We said: "Enter this town, and eat of the plenty therein as ye wish; but enter the gate with humility, in posture and in words, and We shall forgive you your faults and increase (the portion of) those who do good."
فَبَدَّلَ ٱلَّذِینَ ظَلَمُوا۟ قَوۡلًا غَیۡرَ ٱلَّذِی قِیلَ لَهُمۡ فَأَنزَلۡنَا عَلَى ٱلَّذِینَ ظَلَمُوا۟ رِجۡزࣰا مِّنَ ٱلسَّمَاۤءِ بِمَا كَانُوا۟ یَفۡسُقُونَ ٥٩
But the wrongdoers substituted a different word from the one they had been given. So, because they persistently disobeyed, We sent a plague down from the heavens upon the wrongdoers
But they did wrong by changing the word other than that which was told to them. So We sent upon those wrongdoers a punishment from the heaven because of their disobedience
Then those who did wrong changed the Word that had been told them for anot her; so We sent down upon those who did wrong a scourge from heaven, for they were wont to transgress
But the wicked changed and perverted the word We had spoken to a word distorted, and We sent from heaven retribution on the wicked, for they disobeyed
But those among them, who did wrong to themselves, changed the things that were said to them to things that were not said to them. Resultantly We disclosed from the sky (from the amygdala in their brains) suspicion (illusion; ideas that cause torment).
But those who did wrong substituted words other than those they had been given. So We sent down a plague from heaven on those who did wrong because they were deviators.
But the wrongdoers changed the saying with other than what they were told. So We sent down on those who were wrongdoers a plague from the sky because of the transgressions they used to commit
Then those who persisted in wrongdoing changed what had been said to them (regarding humility, imploring forgiveness, submission, and loyalty) for another saying (and so acted contrarily to how they had been ordered.) So We sent down upon those who did wrong a scourge from heaven because they were continually transgressing
But those who were bent on doing wrong, gave a different version to the order that was given them, (and thus acted contrary to the Divine will). So We sent down upon those who did wrong a pestilence from heaven because they had been transgressing persistently
Then the evildoers substituted a saying other than that which had been said to them; so We sent down upon the evildoers wrath out of heaven for their ungodliness
But the wrongdoers changed the word to (something) other than what they were told. So, We sent down a punishment from the sky upon the wrongdoers because they were disobeying.
But the unjust among them did not obey God’s commands. Due to their disobedience, We sent down upon them a sever punishment from the sky
But the transgressors changed a word from that which had been given them, so We sent on the transgressors a plague from heaven, because they ignored repeatedly
Then the ones who did injustice exchanged (it for a ) a saying other than that which had been said to them, so We sent down upon the ones who did injustice a torment from heaven on account of how they used to defiantly disobey.
But those who did wrong changed it for another word than that which was said to them: and we sent down upon those who did wrong, wrath from heaven for that they had so sinned
But the unjust changed the word that had been ordered for another one, so We sent down a punishment on them from the skies, the recompense of their disobedience
But those who wronged their own souls changed the word for another word not told to them so We sent down upon those who had wronged their own souls a plague from the heaven because of that they used to renegade.
But the ungodly changed the expression into another, different from what had been spoken unto them; and we sent down upon the ungodly indignation from heaven, because they had transgressed
But those who did wrong changed it for another word than that which was said to them: and We sent down upon those who did wrong, wrath from heaven for that they had so sinned
But the harmdoers tampered with Our Words, different from that said to them, and We let loose on the harmdoers a scourge from heaven as a punishment for their debauchery
But the evil-doers changed that word into another than that spoken to them, and we sent down upon those evil-doers wrath from heaven, for that they had done amiss
Then the transgressors replaced the word which was specified for them, so we sent on the transgressors Rijzan (detestable punishment) from the direction of the sky, for they were going arrogant
Then, those who did wrong substituted another saying —other than what was said to them— so We caused to descend on those who did wrong wrath from heaven, because they had been disobeying.
Sinners changed the command that had been given to them. We punished them with a plague from Heaven because of their consistent rebellion.
But the wrongdoers changed Our Words from that which they were asked to say, so We sent down a scourge from heaven as a punishment for their transgression
But the transgressors perverted the words said to them entirely into a different thing. So We sent down upon the transgressors a severe torment from the sky: that was the punishment for the disobedience they were showing
But those who were unjust changed the word which had been spoken to them, for another saying, so We sent upon the wrongdoers a pestilence from heaven, because they transgressed
then those who were unjust, changed the word to other than what was said to them. So We sent down over those who were unjust punishment from the sky, because they were transgressors. (R 6)
But then the wicked people changed the word to one other than what they were asked to utter! We thereupon sent down upon those wicked people a disgraceful calamity from the sky because they had been transgressing.h
But (those) transgressors substituted some other phrase in place of that which was said to them. So We sent down a calamity from heaven on (those) evildoers (in the form of a plague) because they were (persistently) disobeying
But the wicked altered what was said to them to a different saying, thus We sent down upon the wicked an affliction from the heaven for what they had transgressed
But the wicked altered what was said to them to a different saying, thus We sent down upon the wicked an affliction from the heavens for what wickedness they were in.
But the wicked altered what was said to them to a different saying, thus We sent down upon the wicked an affliction from the heavens for what wickedness they were in.
Those who caused injustice/oppression , so (they) exchanged/replaced a saying other than what was said to them, so We descended on those who caused injustice/oppression, filth/torture from the sky/space with what they were debauching
But those who were bent on evildoing substituted another saying for that which had been given them: and so We sent down upon those evildoers a plague from heaven in requital for all their iniquity
But those who were offenders substituted another statement for that which had been given to them; and so We sent down upon those offenders a plague from heaven in requital for all their iniquity
Then the ones who did injustice exchanged a saying other than that which had been said to them. So We sent down upon the ones who did injustice chastisement from the heaven for that they used to commit immorality
But those who did wrong changed the word which had been told them for another saying, and We sent down upon the evil-doers wrath from heaven for their evil-doing
The unjust ones among you changed what they were told to say. Then, We afflicted them with a torment from the heavens for their evil deeds
But those who were unjust substituted another word for the one that was prescribed for them. So, We sent down a scourge from heaven upon those who were unjust, because they had acted sinfully
(After receiving the knowledge of Truth), those who deliberately keep on sinning changed the expression into another, different from what had been spoken to them. Thus, We sent down upon those who were grossly unfair and morally wrong an extremely severe punishment from the heaven because they kept on falling into all manner of disobedience, and debauchery.
But the evildoers changed the word that was prescribed to them, to one that was quite different. Therefore, from the sky We sent down a blight upon the evil doers, because they used to disobey repeatedly
As for those who voluntarily and consciously abandoned the Knowledge of the Truth in favour of their own whims, they have changed the expression into another, different from what had been spoken to them. So We sent down upon them an extremely severe punishment from the heavens because they kept on falling into all manner of disobedience and debauchery.
But the wrongful of actions had exchanged the virtuous spoken discourse authorized by heaven for the false discourse of their own making and in consequence did Heaven come upon them with a forcible impact of a torturing punishment in requital of their wickedness
The wrongdoers altered the words to somethingother than what they were taught. So, We sent down a plague from the sky for their wickedness
But the wrongdoers changed the words they were commanded to say. So We sent down a punishment from the heavens upon them for their rebelliousness.
Yet the wrongdoers changed their instructions into something else, so We sent the wrongdoers punishment from the sky because of their excesses.
But that which they were told the wrongdoers replaced with other words; and We let loose on the wrongdoers a scourge from heaven as punishment for their misdeeds
But the wicked among them carried out commands other than the commands given to them. Consequently, we sent down upon the transgressors condemnation from the sky, due to their wickedness.
Those who were unjust substituted words other than those given to them, so We sent down a plague from heaven on the unjust for their disobedience.
Those who were unjust substituted words other than those given to them, so We sent down a plague from heaven on the unjust for their disobedience.
Then those who oppressed substituted a saying other than that said to them, so We sent down, over those who oppressed, abomination from the sky, by what they were debauching.
But those who were unjust substituted a saying other than that which had been spoken unto them, so We sent down upon those who were unjust a torment from heaven for what they used to pervert
But the wrongdoers among them substituted other words for those which they had been given. Therefore, We let loose against them a scourge from heaven in requital for their transgression.
But, the transgressors altered the Word which had been instructed to them for another word and thought changing their attitude of humility. And so, We sent down upon the transgressors a heavenly Requital for their drifting away from the Commands. (You became shaky in your resolve losing courage and the Sacred Land became forbidden for you for forty years (2:61), (3:21), (5:22-26))
But those who were unjust changed it for a saying other than that which had been spoken to them, so We sent upon those who were unjust a pestilence from heaven, because they transgressed
The transgressors changed it for a word other than that which was said to them. So WE send down upon the transgressors a punishment from heaven because they were disobedient
But those who did wrong substituted a word other than that which had been said unto them. So We sent down a torment from Heaven upon those who did wrong for the iniquity they committed
But those who transgressed, changed the words from those (words) that were given to them; So We sent on those who transgressed a plague from heaven, because they disobeyed (Our command) repeatedly
However, the wrongdoers among them altered the words they were given, so We sent down a scourge from the sky upon the wrongdoers for their transgressions.
But the wrongdoers among them substituted words other than those given to them, so We sent down on the wrongdoers a plague from heaven, because of their wicked behavior
But those who wronged changed [those words] to a statement other than that which had been said to them, so We sent down upon those who wronged a punishment from the sky because they were defiantly disobeying
But those who did wrong exchanged a saying other than that which was said to them. So We sent down upon those who did wrong, a punishment from the heaven because they were disobeying.
But the transgressors changed the word from that which had been given them; so We sent on the transgressors a plague from heaven, for that they infringed (Our command) repeatedly
But the transgressors changed the word from that which had been given them; so We sent on the transgressors a plague from heaven, for that they infringed (Our command) repeatedly
7
Divine favours on Israel
۞ وَإِذِ ٱسۡتَسۡقَىٰ مُوسَىٰ لِقَوۡمِهِۦ فَقُلۡنَا ٱضۡرِب بِّعَصَاكَ ٱلۡحَجَرَۖ فَٱنفَجَرَتۡ مِنۡهُ ٱثۡنَتَا عَشۡرَةَ عَیۡنࣰاۖ قَدۡ عَلِمَ كُلُّ أُنَاسࣲ مَّشۡرَبَهُمۡۖ كُلُوا۟ وَٱشۡرَبُوا۟ مِن رِّزۡقِ ٱللَّهِ وَلَا تَعۡثَوۡا۟ فِی ٱلۡأَرۡضِ مُفۡسِدِینَ ٦٠
Remember when Moses prayed for water for his people and We said to him, ‘Strike the rock with your staff.’ Twelve springs gushed out, and each group knew its drinking place. ‘Eat and drink the sustenance God has provided and do not cause corruption in the land.’
And (remember) when Moses asked for water for his people, We said: “Strike the stone with your stick.” Then 12 springs gushed out from it. Each tribe knew its drinking place. (They were commanded): “Eat, drink from the provision of Allah, and don’t act corruptly, making mischief in the earth.”
And recall what time Musa prayed for drink for his people. We said: smite With thy staff the stone. Then there gushed forth thereout twelve springs; every people already knew their drinking-place; eat and drink of the provision of Allah, and commit not evil on the earth as corrupters
And remember, when Moses asked for water for his people, We told him to strike the rock with his staff, and behold, twelve springs of gushing water gushed forth so that each of the tribes came to know its place of drinking. Eat and drink, (enjoy) God's gifts, and spread no discord in the land
And recall when Moses prayed for water for his people, and We said, “Strike the stone with your staff (with the forces of the Names in your essence).” And (when he struck) there gushed forth from it twelve springs. Every group of people knew their way (their source of water). We said: “Eat and drink from the provision of Allah, and do not go to extreme causing corruption on the earth.”
And when Musa was looking for water for his people, We said, ´Strike the rock with your staff.´ Then twelve fountains gushed out from it and all the people knew their drinking place. ´Eat and drink of Allah´s provision and do not go about the earth corrupting it.´
And when Moses prayed for water for his people, We said, ‘Strike the rock with your staff.’ Thereat twelve fountains gushed forth from it; every tribe came to know its drinking-place. ‘Eat and drink of Allah’s provision, and do not act wickedly on the earth, causing corruption.’
Again (remember) when Moses (on an occasion when his people were without water in the desert) beseeched water for his people, so We told him: "Strike the rock with your staff!" (As soon as he struck) there gushed forth from it twelve springs. Each tribe knew their drinking place. Eat and drink of that which God has provided, and do not go about acting wickedly on earth, causing disorder and corruption
And (recall the time) when Moses prayed for water for his people and We said (to him), `Go with your people and smite that particular rock with your staff.' So (when he did so) there gushed forth from it twelve springs so that every tribe came to know of its drinking place. (We said,) `Eat and drink of sustenance provided by Allah and commit not transgression in the land like peace-breakers.
And when Moses sought water for his people, so We said, 'Strike with thy staff the rock'; and there gushed forth from it twelve fountains; all the people knew now their drinking-place. 'Eat and drink of God's providing, and mischief not in the earth, doing corruption.
And (remember) when Moses asked for water for his people, We told him: “Strike the rock with your cane.” And twelve springs flowed out of it. And all people knew their drinking spot. Eat and drink from God's provision, and do not do mischief on the earth as corruptors.
I (God) would like to remind you of the occasion when Moses prayed for water for his (thirsty) people. I answered his prayer saying: “Strike the rock with your staff.” Then springs gushed from the rock; the people of every tribe knew their drinking place.” [Then God said:] “Eat and drink of what God has provided for you and do no evil nor mischief on the earth
And remember Moses prayed for water for his people. We said, “Split the rock with your staff.” Then there gushed forth from it twelve springs. Each group knew its place for water. So eat and drink of the sustenance provided by God, and do no wrong on the earth
And recall how Moses prayed for water for his people, so We said, “Strike the rock with yoursg staff.” Thereupon twelve springs gushed out from it; each group of people certainly knew its drinking-place. “Eatpl and drink from Allah’s provision, and do not go wickedly about the land, corrupting (it).”
When Moses, too, asked drink for his people and we said, 'Strike with thy staff the rock,' and from it burst forth twelve springs; each man among them knew his drinking place. 'Eat and drink of what God has provided, and transgress not on the earth as evildoers.
And when Moosa asked for water for his people, We said, "Strike this rock with your staff"; thereupon twelve springs gushed forth from it; each group recognised its drinking-place; "Eat and drink from what Allah has provided, and do not roam about the earth making turmoil in it."
And when Moses asked for water for his people We said, “Hit the rock with your staff.” Then twelve springs gushed forth from it. Indeed every group of people knew their place of drinking. “Eat and drink from the provision of Allah and do not go about in the earth spreading corruption.”
And when Moses asked drink for his people, We said, strike the rock with thy rod; and there gushed thereout twelve fountains according to the number of the tribes, and all men knew their respective drinking-place. Eat and drink of the bounty of God, and commit not evil in the earth, acting unjustly
When Moses, too, asked drink for his people and We said, "Strike with your staff the rock," and from it burst forth twelve springs; each tribe among them knew his drinking place. "Eat and drink of what Allah has provided, and transgress no
(Remember) when Moses prayed for water for his nation, We said to him: 'Strike the Rock with your staff. ' Thereupon twelve springs gushed from it, and each tribe knew their drinking place. 'Eat and drink of that which Allah has provided and do not act evilly in the land, corrupting.
And when Moses asked drink for his people, we said, "Strike the rock with thy rod;" and from it there gushed twelve fountains: each tribe knew their drinking-place : - "Eat and drink," said we, "of what God hath supplied, and do no wrong on the earth by licentious deeds:"
And when Musa asked for water for his nation, so We said: “Strike the stone with your rod.” Then gushed forth therefrom twelve springs. All the people fully knew their place of water. “Eat and drink from the providence of Allah and do not roam on the land as mischief mongers.”
And mention when Moses asked for water for his folk. Then, We said: Strike the rock with thy staff. Then, twelve springs ran out from it. Every clan knew their drinking place. Eat and drink from the provision of God, and do no mischief in and on the earth as ones who make corruption.
Remember that Moses prayed for water for his people. We said, “Hit the rock with your stick.” Water gushed from twelve springs. Each tribe knew its own place for water. Eat and drink of the things provided by Allah. Do not act wickedly over the earth, spreading corruption.
Remember the time when Moses prayed for water for his people; We said: "Strike the rock with your staff." Thereupon twelve springs came out of it. Each tribe was assigned its own drinking-place. Then they were commanded: "Eat and drink of what Allah has provided and do not create mischief in the land."
Remember that when Moses prayed for water for his people, We answered, "Strike the rock with your staff": whereupon twelve springs gushed forth from it; the people of every clan came to know their drinking place. (Then they were enjoined:) "Eat and drink of what Allah has provided and do not spread disorder on the earth."
And when Moses prayed for water for his people, We said: March on to the rock with they staff. So there flowed from it twelve springs. Each tribe knew their drinking-place. Eat and drink of the provisions of Allah, and act not corruptly, making mischief in the land
And when Musa asked for water for his people, We said, "Strike the (porous) rock with your staff." So twelve springs gushed out from it. All persons came to know their drinking place. "Eat and drink from the provision of Allah but do not spread disturbance in the earth, being corrupt."
And when Moses asked for water for his people, We said, "Strike the stone with your stick." Sprang forth therefrom, then, twelvesprings. Everyone knew one's own place for water. "Eat and drink of that which Allah has provided and do not act wickedly on the earth spreading corruption."
And (recall) when Musa (Moses) prayed for water for his people. We directed: ‘Strike that rock with your stick.’ Then twelve springs gushed out of that (rock). Verily, each clan identified their respective drinking place. (We said:) ‘Eat and drink of the sustenance (given) by Allah, but do not seek to do mischief in the land.
And Moses was seeking water for his people, so We said: "Strike the rock with your staff." Thus twelve springs burst out of it; each tribe then knew from where to drink. "Eat and drink from God's provisions, and do not roam the Earth as corruptors."
And Moses was seeking water for his people, so We said: "Strike the stone with your staff." Thus twelve springs exploded out of it; each people then knew from where to drink. "Eat and drink from the provisions of God, and do not roam the earth as corrupters."
And Moses was seeking water for his people, so We said: "Strike the rock with your staff." Thus twelve springs exploded out of it; each people then knew from where to drink. "Eat and drink from the provisions of God, and do not roam the earth as corrupters."
And when Moses asked for drink for his nation, so We said: "Hit/move/palpitate with your stick/cane the stone, so twelve water springs/wells burst/flowed from it, each people had known their drinking place. Eat and drink from God's provision and do not corrupt in the Earth/land corrupting/disordering ."
And [remember] when Moses prayed for water for his people and We replied, "Strike the rock with thy staff!"-whereupon twelve springs gushed forth from it, so that all the people knew whence to drink. [And Moses said:] "Eat and drink the sustenance provided by God, and do not act wickedly on earth by spreading corruption."
And [remember] when Moses prayed for water for his people and We replied, “Strike the rock with your staff!” Whereupon twelve springs gushed forth from it, so that all the people knew whence to drink. [And Moses said,] “Eat and drink the sustenance provided by Allah, and do not act wickedly on earth by spreading corruption.
And (remember) as Musa (Moses) asked Allah) for water for his people, so We said, "Strike with your staff the stone." Then there gushed forth from it twelve springs. Each folk already knew their drinking-place. "Eat and drink of the provision of Allah, and do not perpetrate (mischief) in the earth, (as) corruptors."
And when Moses asked for water for his people, We said: Smite with thy staff the rock. And there gushed out therefrom twelve springs (so that) each tribe knew their drinking-place. Eat and drink of that which Allah hath provided, and do not act corruptly, making mischief in the earth
When Moses prayed for rain, We told him to strike the rock with his staff. Thereupon twelve fountains gushed out of the rock and each tribe knew their drinking place. The Lord told them, "Eat and drink from God's bounties and do not abuse the earth with corruption."
When Musa sought water for his people, We said, .Strike the rock with your staff,. And twelve springs gushed forth from it. Each group of people came to know their drinking place. .Eat and drink of what Allah has provided, and do not go about the earth spreading disorder
(Recall) when ‘Moses’ prayed for water for his people, We said: "Strike the rock with your staff!" And there gushed twelve springs out of it, and every tribe knew its drinking-place. "Eat and drink from the provision of Allâh, and do not act wickedly by spreading corruption on the earth."
And (remember) when Musa asked for water? We said, "Strike that rock with your staff!" Twelve springs gushed forth from the rock and each tribe knew its water supply (exactly). "Eat and drink the provisions Allah has granted, and do not act wickedly in the world like mischief makers."
And (mention) when Moses prayed for water for his people, We said: ‘Strike the rock with your staff!’. And there gushed twelve springs out of it, and every tribe knew its drinking-place. ‘Eat and drink from the provision of Allâh, and don’t act wickedly by spreading corruption on the earth’.
"Recall to the mind that once when your people suffered thirst in the wilderness and Mussa prayed Us for water to slake their parched lips and quench their thirst and We said to him: "Strike the rock with your staff " and there gushed forth twelve springs and each tribe knew the spring belonging to them and then We said to them: "Eat and drink of the blessed victuals with which Allah has provisioned you and stop making mischief on earth and refrain yourselves from creating discord"
When Musa prayed for water for his people. We said: “Strike the rock with your staff”, twelve springs gushed out, and each tribe recognised its drinking place. “Eat and drink Allah’s provision, and don’t go around making trouble in the land”.
And ˹remember˺ when Moses prayed for water for his people, We said, “Strike the rock with your staff.” Then twelve springs gushed out, ˹and˺ each tribe knew its drinking place. ˹We then said,˺ “Eat and drink of Allah’s provisions, and do not go about spreading corruption in the land.”
And when Musa (Moses) asked for something to drink for his people, We said: Strike the rock with your stick. Then twelve springs gushed forth from it. All the people straight away knew their drinking places. Eat and drink from the provision of Allah, but do not spread corruption on earth.
And when Moses requested water for his people We said to him: ‘Strike the Rock with your staff.‘⁴ Thereupon twelve springs gushed from the Rock, and each tribe knew their drinking-place
Recall that Moses sought water for his people. We said, "Strike the rock with your staff." Whereupon, twelve springs gushed out therefrom. The members of each tribe knew their own water. Eat and drink from GOD's provisions, and do not roam the earth corruptingly.
When Moses prayed for water for his people, We said, "Strike the rock with your staff," and twelve springs broke forth from it. All people knew their drinking place. Eat and drink from God's provision, and do not act unjustly on earth by spreading corruption.
When Moses prayed for water for his people, We said, “Strike the rock with your staff,” and twelve springs broke forth from it. All people knew their drinking place. Eat and drink from God’s provision, and do not act unjustly on Earth by spreading corruption.
And when Moses was watering for his kinfolk. So, We said, “Strike the stone with your staff.” Thereupon twelve springs exploded from it and each people, knew their drinking-place. “Eat and drink from Allah’s livelihood, and do not spread disturbance on the earth as “spoilers.”
And (remember) when Moses sought water for his people, so We said: ' Strike the rock with your staff. ' Then there gushed forth from it twelve springs. Each (group of) people knew their (respective) drinking-place.' Eat and drink of Allah's provision, and commit you not evil in the earth, doing corruption'
And [remember] when Moses prayed for water for his people We said to him, 'Strike the rock with your staff.' Twelve springs gushed forth from it. Each tribe knew their drinking place. Eat and drink of what God has provided and do not persistently spread corruption in the land.
(Remember the times when you were in the Sinai desert and there was shortage of water.) And Moses asked for water for his people, We said, "Smite the rock with your staff." (We guided him to rocks under which were hidden twelve springs of water ready to gush forth. Moses, with the strength of his conviction and with the help of his companions, unclogged those springs) And there gushed out twelve springs so that each of the twelve tribes found their respective source of fresh cool water. Moses said, "Eat and drink of what Allah has provided, and desist from creating inequity and disorder in the land."
And when Musa prayed for drink for his people, We said: Strike the rock with your staff. So there gushed from it twelve springs; each tribe knew its drinking place: Eat and drink of the provisions of Allah and do not act corruptly in the land, making mischief
And remember the time when Moses prayed for water for his people and WE said, `Strike the rock with thy rod;' And there gushed forth from it twelve springs, so that each tribe knew their drinking place. And they were told, `Eat and drink of what ALLAH has provided, and commit not iniquity in the earth, creating disorder.
And when Moses sought water for his people, We said, “Strike the rock with thy staff.” Then twelve springs gushed forth from it; each people knew their drinking place. “Eat and drink of God’s provision, and behave not wickedly upon the earth, working corruption.
And (remember) when, Musa (Moses) prayed for water for his people; We said: "Strike the rock with your staff." Then gushed forth from there twelve springs. Each group knew its own place for water. So eat and drink from the sustenance provided by Allah, and do not practice evil or mischief on the (face of the) earth
And when Moses sought water for his people, We instructed, “Strike the rock with your staff.” Twelve springs gushed from it, and each tribe knew its drinking place. “Eat and drink from God’s provision, and don’t act wickedly on the earth by spreading corruption.”
And recall when Moses prayed for water for his people. We said, 'Strike the rock with your staff.' Thereupon twelve springs gushed out from it, and each tribe recognized its drinking-place. 'Eat and drink from God's provision, and do not corrupt the earth with disobedience.'
And [recall] when Moses prayed for water for his people, so We said, "Strike with your staff the stone." And there gushed forth from it twelve springs, and every people knew its watering place. "Eat and drink from the provision of Allah , and do not commit abuse on the earth, spreading corruption."
And when Moses asked for water for his people, so We said, 'Strike with your staff the rock.' Then from it flowed forth twelve springs. Indeed, each people knew their drinking-place. 'Eat and drink of God's provision, and do not mischief in the earth, working corruption.'
And remember Moses prayed for water for his people; We said: "Strike the rock with thy staff." Then gushed forth therefrom twelve springs. Each group knew its own place for water. So eat and drink of the sustenance provided by God, and do no e vil nor mischief on the (face of the) earth
And remember Moses prayed for water for his people; We said: "Strike the rock with thy staff." Then gushed forth therefrom twelve springs. Each group knew its own place for water. So eat and drink of the sustenance provided by Allah, and do no evil nor mischief on the (face of the) earth
وَإِذۡ قُلۡتُمۡ یَـٰمُوسَىٰ لَن نَّصۡبِرَ عَلَىٰ طَعَامࣲ وَ ٰحِدࣲ فَٱدۡعُ لَنَا رَبَّكَ یُخۡرِجۡ لَنَا مِمَّا تُنۢبِتُ ٱلۡأَرۡضُ مِنۢ بَقۡلِهَا وَقِثَّاۤىِٕهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَاۖ قَالَ أَتَسۡتَبۡدِلُونَ ٱلَّذِی هُوَ أَدۡنَىٰ بِٱلَّذِی هُوَ خَیۡرٌۚ ٱهۡبِطُوا۟ مِصۡرࣰا فَإِنَّ لَكُم مَّا سَأَلۡتُمۡۗ وَضُرِبَتۡ عَلَیۡهِمُ ٱلذِّلَّةُ وَٱلۡمَسۡكَنَةُ وَبَاۤءُو بِغَضَبࣲ مِّنَ ٱللَّهِۗ ذَ ٰلِكَ بِأَنَّهُمۡ كَانُوا۟ یَكۡفُرُونَ بِءَایَـٰتِ ٱللَّهِ وَیَقۡتُلُونَ ٱلنَّبِیِّـۧنَ بِغَیۡرِ ٱلۡحَقِّۗ ذَ ٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ یَعۡتَدُونَ ٦١
Remember when you said, ‘Moses, we cannot bear to eat only one kind of food, so pray to your Lord to bring out for us some of the earth’s produce, its herbs and cucumbers, its garlic, lentils, and onions.’ He said, ‘Would you exchange better for worse? Go to Egypt and there you will find what you have asked for.’ They were struck with humiliation and wretchedness, and they incurred the wrath of God because they persistently rejected His messages and killed prophets contrary to all that is right. All this was because they disobeyed and were lawbreakers
And (remember) when you (people of Moses) said: “O Moses! We cannot endure on one kind of food. So invoke your Lord for us to bring out for us which the earth grows: its herbs, cucumbers, garlic, lentils, and onions.” He said: “Would you exchange that which is better for that which is worse? You go down to any town and you will find what you have asked for!” And they were stuck upon them with humiliation, misery, and they drew the wrath from Allah. That was because they used to disbelieve in the Verses of Allah and killed the prophets without just cause. That was because they disobeyed and used to transgress.
And recall what time ye said: O Musa! we shall by no means bear patiently with one food, wherefore supplicate for us unto thy Lord that He bring forth for us of that which the earth groweth, of its vegetables, and its cucumbers, and its Wheat, and its lentils, and its onions. He Said: would ye take in exchange that which is mean for that which is better! Get ye down into a City, as verily therein is for you that which ye ask for. And stuck upon them were abjection and poverty. And they drew on themselves indignation from Allah. This, because they were ever disbelieving in the signs of Allah and slaying the prophets without justice. This, because they disobeyed and were ever trespassing
Remember, when you said: "O Moses, we are tired of eating the same food (day after day), ask your Lord to give us fruits of the earth, herbs and cucumbers, grains and lentils and onions;" he said: "Would you rather exchange what is good with what is bad? Go then to the city, you shall have what you ask." So they were disgraced and became indigent, earning the anger of God, for they disbelieved the word of God, and slayed the prophets unjustly, for they transgressed and rebelled
And recall when you said, “O Moses, we can not be content with one kind of food. Call upon your Rabb to bring forth for us from the earth its green herbs and its cucumbers and its garlic and its lentils and its onions!” Moses asked, “Do you want to exchange what is beneficial and superior for what is lesser and worthless? Then go down to the city and you will find what you have asked for.” And so they were covered with humiliation and poverty and were stricken with wrath (were reduced to a state of existence based on externality). That was because they covered and denied the signs (the forces of the Names) of Allah in their essence, and going against the reality (giving in to their ego) they killed the Nabis. As a result of their rebellion, they transgressed the limits and went too far.
And when you said, ´Musa, we will not put up with just one kind of food so ask your Lord to supply to us some of what the earth produces — its green vegetables, cucumbers, grains, lentils and onions,´ he said, ´Do you want to replace what is better with what is inferior? Go back to Egypt, then you will have what you are asking for.´ Abasement and destitution were stamped upon them. They brought down anger from Allah upon themselves. That was because they rejected Allah´s Signs and killed the Prophets without any right to do so. That was because they rebelled and went beyond the limits.
And when you said, ‘O Moses, ‘We will not put up with one kind of food. So invoke your Lord for us, that He may bring forth for us of that which the earth grows —its greens and its cucumbers, its garlic, its lentils, and its onions.’ He said, ‘Do you seek to replace what is superior with that which is inferior? Go down to any town and you will indeed get what you ask for!’ So they were struck with abasement and poverty, and they earned Allah’s wrath. That, because they would defy the signs of Allah and kill the prophets unjustly. That, because they would disobey and used to commit transgression
And (remember the time) when you said: "Moses, we will no longer be able to endure one sort of food. Pray for us to your Lord, that He may bring forth for us of all that the soil produces – its green herbs, and its cucumbers, and its corn, and its lentils, and its onions." He (Moses) responded: "Would you have in exchange what is meaner for what is better? Get you down to Egypt (or some city); surely there is for you there what you ask for." So in the end ignominy and misery were pitched upon them, and they earned wrath (a humiliating punishment) from God. That was because they were persistently disbelieving in Our Revelations and rejecting Our signs (despite continuously observing them in their lives), and killing the Prophets against all right and truth. That was because they disobeyed and kept on exceeding the bounds (of the Law)
And when you said, `Moses! (we are weary of one kind of food so) we will not at all remain content with one and the same food, pray, therefore, to your Lord for us that He may bring forth for us some of that which the earth produces, of its vegetables, of its cucumbers, its corn, its lentils and its onions.' He (- God) said, `Would you take in exchange that which is inferior (- delicious food) for that which is superior (- the realisation of the noble object of your life)? (If this is so) then go to some town and you will certainly have (there) all that you have demanded.' And lo! it so happened, they were smitten with abasement and destitution and they incurred the displeasure of Allah. That was because they denied the Messages of Allah and sought to kill His Prophets unjustly and that was because they disobeyed and had been transgressing
And when you said, 'Moses, we will not endure one sort of food; pray to thy Lord for us, that He may bring forth for us of that the earth produces - green herbs, cucumbers, corn, lentils, onions.' He said, 'Would you have in exchange what is meaner for what is better? Get you down to Egypt; you shall have there that you demanded.' And abasement and poverty were pitched upon them, and they were laden with the burden of God's anger; that, because they had disbelieved the signs of God and slain the Prophets unrightfully; that, because they disobeyed, and were transgressors
And (remember) when you said: “Moses, we will never tolerate (and last) on only one (kind of) food, so call on your Lord on our behalf to bring out for us some of the earth produce such as herb, cucumber, garlic, lentil and onion.” He (Moses) said: “Do you want to exchange a good thing with something bad? Go down to a city and you will have what you are asking.” And humility and poverty were imposed on them, and they incurred God’s anger, because they were disbelieving in God’s signs and were killing the prophets unjustly. That is because they rebelled and were violating (the law).
Remember [instead of being grateful for receiving mann and salva from heaven] you grumbled: “O Moses, we can not stand this monotonous food ask “your” Lord to give us a variety of earthly 11crops such herbs, cucumbers, garlic, lentils, onions [etc]. Moses said: “Do you wish to substitute the worse for the best? Then follow the order of God and go conquer the town [Jerusalem] wherein God will give you whatever you want. [In account of this ungrateful attitude], little by little, God sent upon them his wrath, humiliation and misery. That was the consequence of their disobedience, rejecting God’s revelations and killing God’s Messengers for no good reason
And remember you said, “O Moses, we cannot endure one kind of food, so ask your Lord for us to produce for us what the earth grows, its pot herbs and cucumbers, its garlic, lentils, and onions.” He said, “Will you exchange what is better for what is worse? Go down to any town and you will find what you want.” They were covered with humiliation and misery. They brought on themselves the punishment of God. This is because they went on rejecting the signs of God and slaying His messengers without just cause. This is because they rebelled and went on transgressing
And recall when youpl said, “O Moses, we shall not endure one kind of food, so call upon your Lord to bring out for us of what the earth germinates: of its herbs and its cucumbers and its garlic and its lentils and its onions.” He said, “Would youpl exchange what is better for what is less? Go down to Egypt where you will have what you asked for.” And they were struck with humiliation and destituteness, and they incurred wrath from Allah. That was because they used to deny Allah’s signs and unjustifiably kill the prophets. That was because they disobeyed and used to transgress.
And when they said, 'O Moses, we cannot always bear one kind of food; pray then thy Lord to bring forth for us of what the earth grows, its green herbs, its cucumbers, its garlic, its lentils, and its onions.' Said he, 'Do ye ask what is meaner instead of what is best? Go down to Egypt,- there is what ye ask.' Then were they smitten with abasement and poverty, and met with wrath from God. That was because they had misbelieved in God's signs and killed the prophets undeservedly; that was for that they were rebellious and had transgressed
And when you said, "O Moosa! We shall never put up with only one kind of food, so call upon your Lord to produce for us what the earth grows - some herbs, cucumbers, corn, lentils and onions"; he said, "What! You wish to exchange the better for something inferior? Therefore settle down in Egypt or any city, where you will get what you demand"; and disgrace and misery were destined for them; and they returned towards Allah’s wrath; that was because they disbelieved in Allah’s signs and wrongfully martyred the Prophets; that was for their disobedience and transgression
And when you said, "O Moses! We shall never bear with one kind of food; Therefore ask your Lord for us to bring forth for us from what the earth grows from, -its pot-herbs, and its cucumbers, and its garlic, and its lentils, and its onions." He said, "Will you replace that which is the best with that which is the least?” Therefore fallback into Egypt for truly for you is all that you have asked." And the humiliation was set upon them and the misery. And they went off with an anger from Allah. That is because they used to disbelieve in the signs of Allah and kill the prophets without the truth. That is because they disobeyed and they used to transgress.
And when ye said, O Moses, we will by no means be satisfied with one kind of food; pray unto thy Lord therefore for us, that He would produce for us of that which the earth bringeth forth, herbs, and cucumbers, and garlick, and lentils, and onions; Moses answered, will ye exchange that which is better, for that which is worse? Get ye down in Egypt, for there shall ye find what ye desire: And they were smitten with vileness and misery, and drew on themselves indignation from God. This they suffered, because they believed not in the signs of God, and killed the prophets unjustly; this, because they rebelled and transgressed
And when they said: "Moses, we cannot always bear one kind of food; pray then to your Lord to bring forth for us of what the earth grows, its green herbs, its cucumbers, its garlic, its lentils, and its onions." Said He, "Do you ask what i
'Moses, ' you said, 'we will no longer be patient with one type of food. Call on your Lord to bring forth for us some of the produce of the earth, green herbs and cucumbers, corn, lentils and onions. ' 'What! ' he answered, 'Would you exchange that which is lesser for what is better? Go down into Egypt, there you shall find all that you have asked. ' Humiliation and abasement were pitched upon them, and they incurred the Anger of Allah; because they disbelieved His signs and slew His Prophets unjustly; because they disobeyed and were transgressors
And when ye said, "O Moses! we will not put up with one sort of food: pray, therefore, thy Lord for us, that He would bring forth for us of that which the earth groweth, its herbs and its cucumbers and its garlic and its lentils and its onions:" He said, "What! will ye exchange that which is worse for what is better? Get ye down into Egypt; - for ye shall have what ye have asked:" Vileness and poverty were stamped upon them, and they returned with wrath from God: This, for that they disbelieved the signs of God, and slew the Prophets unjustly: this, for that they rebelled and transgressed
And when you said: “O Musa! We cannot endure one kind of food. So invoke your Nourisher-Sustainer for us to bring forth for us of what the land grows, from its herbs, and its cucumbers and its wheat/garlic and its lentils and its onions.” (Musa) said: “Would you exchange the high for the lower? Go back to Egypt, so certainly (exists) for you (therein) what you have requested for". And they were covered with humiliation and misery, and they drew on themselves the wrath of Allah. This, because they went on rejecting the statements of Allah and assassinating the Prophets without cause. This, because they rebelled and went on crossing the limits
And mention when you said: O Moses! We will never endure patiently with one kind of food, so call to thy Lord for us to drive out for us of what the earth is bringing forth of its green herbs and its cucumbers and its garlic and its lentils and its onions. Moses said: Would you have in exchange what is lesser for what is higher? Get down to a settled country. Then, truly for you is what you asked for. And stamped on them were abasement and wretchedness. And they drew the burden of anger from God. That was because they had been ungrateful for the signs of God, and kill the Prophets without right. That, because they rebelled, and they had been exceeding the limits.
Remember that you said, “O Moses, we cannot stand to eat just one kind of food! Ask your Lord to give us what the earth grows. Ask Him to give us herbs, cucumbers, garlic, lentils, and onions.” (Moses) said, “Would you take a lesser thing in exchange for what is better? Go to any town, and you will find whatever you want.” They felt ashamed and disgusted. They brought Allah’s wrath upon themselves because they continued rejecting the signs of Allah. They killed the prophets without good reason. That is because they disobeyed and kept sinning.
Remember when you said: "O Moses! We cannot endure one kind of food; call on your Lord to give us a variety of food which the earth produces, such as green-herbs, cucumbers, garlic, lentils, and onions." ‘What?’ Moses asked. ‘Would you exchange the better for the worse? If that’s what you want, go back to some city; there you will find what you have asked for. Gradually they became so degraded that shame and misery were brought upon them and they drew upon themselves the wrath of Allah; this was because they went on rejecting the commandments of Allah and killed His prophets unjustly, furthermore, it was the consequence of their disobedience and transgression
Remember: You grumbled: "O Moses, we cannot endure one and the same sort of food. Pray your Lord to bring for us the products of the earth green herbs, vegetables, corn, garlic, onions, pulses and the like." Moses replied: "What! would you exchange that which is meaner for that which is nobler? Well, go and live in a town and you will get there what you demand." By and by, they became so degraded that disgrace and humiliation, misery and wretchedness were stamped upon them and they incurred Allah´s wrath. That was because they began to reject the Revelations of Allah and kill His Messengers without any just cause; that was the consequence of their disobedience and their persistent transgression against the Law
And when you said: O Moses, we cannot endure one food, so pray they Lord on our behalf to bring forth for us out of what the earth grows, of its herbs and its cucumbers and its garlic and its lentils and its onions. He said: Would you exchange that which is better for that which is worse? Enter a city, so you will have what you ask for. And abasement and humiliation were stamped upon them, and they incurred Allah's wrath. That was so believe they disbelieved in the messages of Allah and would kill the prophets unjustly. That was so because they disobeyed and exceeded the limits
And when you said, "O Musa ! we cannot be patient over one food, therefore pray to your Fosterer on our behalf (and ask Him) to bring out for us from that which the earth grows of its herbs, and its cucumbers and its garlic’s and its lentils and its onions." He said, "What ! do you want to ex-change that which is good for that which is worse? Go down to the city (Egypt) you will certainly have what you ask for." And disgrace and wretchedness were made to strike them and they became deserving of the anger of Allah. That was because they did not believe in the signs of Allah and killed the prophets without having the right to do so. That was because of their disobedience and they were the persons who exceeded the limits.
And when you said, "O Moses! We cannot indeed endure but one kind of food. So invoke your Lord on our behalf to bring forth for us agricultural products like herbs, cucumbers, garlic, lentils and onions." He said, "Would you change what is better for what is worse? Go you down to a town! You will certainly get there what you want!" And they were hit by the ignominy and the poverty, and they incurred Allah's wrath. That was because they were suppressing Allah's signs/Verses and they were killing the Prophets wrongfully. That was because they disobeyed and they were crossing the limits
And when you said: ‘O Musa (Moses), we cannot be content with only one kind of food (i.e., manna and quails), so pray to your Lord (in our favour) that He may bring forth for us of cultivated produce: green herbs, cucumbers, wheat, garlic, lentils and onions.’ (Musa [Moses]) said (to his people): ‘Do you demand something inferior in exchange for something superior? (And if that is what you wish, then) go down to any city. Surely (there) will be (available) all what you demand.’ Then dishonour and deprivation were brought upon them, and they incurred the wrath of Allah because they used to deny the signs of Allah and kill the Prophets unjustly. This was also because they used to disobey and would (always) exceed limits
And you said: "O Moses, we will not be patient to one type of food, so call for us your Lord that He may bring forth what the Earth grows of its beans, cucumbers, garlic, lentils, and onions." He said: "Would you trade that which is lowly with that which is good" Descend to Egypt, you will have in it what you have asked for. They were thus stricken with humiliation and disgrace, and they remained under God's wrath for they were disbelieving in God's signs, and killing the prophets with no justification; this is for what they have disobeyed and transgressed
And you said: "O Moses, we will not be patient to one type of food, so call for us your Lord that He may bring forth what the earth grows of its beans, cucumbers, garlic, lentils, and onions." He said: "Would you trade that which is lowly with that which is good?" Descend Egypt, you will have in it what you have asked for. And they were stricken with humiliation and disgrace, and they remained under the wrath of God for they were disbelieving in the revelations of God, and killing the prophets without right; this is for what they have disobeyed and transgressed.
And you said: "O Moses, we will not be patient to one type of food, so call for us your Lord that He may bring forth what the earth grows of its beans, cucumbers, garlic, lentils, and onions." He said: "Would you trade that which is lowly with that which is good?" Descend Egypt, you will have in it what you have asked for. And they were stricken with humiliation and disgrace, and they remained under the wrath of God for they were disbelieving in the revelations of God, and killing the prophets without right; this is for what they have disobeyed and transgressed.
And when you said: "You Moses, (we) will never be patient on one food, so call for us your lord (to) bring out for us from what the Earth/land sprouts/grows from its vegetables , and its long cucumber , and its legumes , and its lentils and its onions ." He said: "Do you exchange/substitute what it isnearer/weaker/poorer with what it is good/best ? Descend/enter (to the) city/border/region/Egypt , so for you (there is) what you asked/demanded." And it is imposed/forced on them the humiliation/disgrace and the poverty/ oppression and they returned/resided with anger from God, (that is) because they were disbelieving with God's signs/verses/evidences , and (they) kill the prophets without the right , that (is) because (of) what they disobeyed, and they were transgressing/violating
And [remember] when you said: "O Moses, indeed we cannot endure but one kind of food; pray, then, to thy Sustainer that He bring forth for us aught of what grows from the earth - of its herbs, its cucumbers, its garlic, its lentils, its onions." Said [Moses]: "Would you take a lesser thing in exchange for what is [so much] better? Go back in shame to Egypt, and then you can have what you are asking for!" And so, ignominy and humiliation overshadowed them, and they earned the burden of God's condemnation: all this, because they persisted in denying the truth of God's messages and in slaying the prophets against all right: all this, because they rebelled [against God], and persisted in transgressing the bounds of what is right
And [remember] when you said, “O Moses, indeed we cannot endure but one kind of food; pray, then, to your Sustainer that He bring forth for us aught of what grows from earth — of its herbs, its cucumbers, its garlic, its lentils, its onions.” Said Moses, “Would you take a lesser thing in exchange for what is [so much] better? Go back in shame to Egypt, and then you can you have what you are asking for!” And so ignominy and humiliation overshadowed them and they earned the burden of Allah’s condemnation. They were afflicted with all this because they persisted in denying the truth of Allah’s messages and in slaying the Prophets against all right. Also because they rebelled [against Allah] and per sisted in transgressing the bounds of what is right
And (remember) as you said, "O Musa, (Moses) we will never (endure) patiently one (sort) of food; so invoke your Lord for us that He may bring out for us of what the earth grows of its green herbs and its cucumbers, and its garlic, and its lentils, and its onions." He said, "Would you wish to exchange that which is most charitable for that which is meaner? Get you down to (any) township; (Some say that it is Egypt) then surely you will have (there) what you asked for." And they were stricken with humiliation and indigence, and they incurred the anger of Allah, That was for that they had disbelieved in the signs of Allah, and killed the Prophets (Literally: Prophesiers) untruthfully. That was for that they disobeyed and were (always) transgressing
And when ye said: O Moses! We are weary of one kind of food; so call upon thy Lord for us that He bring forth for us of that which the earth groweth - of its herbs and its cucumbers and its corn and its lentils and its onions. He said: Would ye exchange that which is higher for that which is lower? Go down to settled country, thus ye shall get that which ye demand. And humiliation and wretchedness were stamped upon them and they were visited with wrath from Allah. That was because they disbelieved in Allah's revelations and slew the prophets wrongfully. That was for their disobedience and transgression
When you demanded Moses to provide you with a variety of food, saying, "We no longer have patience with only one kind of food, ask your Lord to grow green herbs, cucumbers, corn, lentils, and onions for us," Moses replied, "Would you change what is good for what is worse? Go to any town and you will get what you want." Despised and afflicted with destitution, they brought the wrath of God back upon themselves, for they denied the evidence (of the existence of God) and murdered His Prophets without reason; they were disobedient transgressors
And when you said, .Musa , we will no longer confine ourselves to a single food: So, pray for us to your Lord that He may bring forth for us of what the earth grows — of its vegetable, its cucumbers, its wheat, its lentils and its onions. He said, .Do you want to take what is inferior in exchange for what is better? Go down to a town, and you will have what you ask for. Then they were stamped with disgrace and misery, and they returned with wrath from Allah. That was because they used to deny the signs of Allah, and would slay the prophets unjustly. That was because they disobeyed and transgressed all limits
You said: "O’ ‘Moses’, we cannot endure (eating one kind of) food, so implore and pray to your Lord on our behalf to bring forth what the earth grows, of its green herbs, its cucumbers, its garlic, its lentils and its onions." (‘Moses’) said unto them: "Would you exchange what is better for what is less? Go down to any settlement and there you will definitely get what you ask for!" Thus, they were struck with humiliation and poverty, receiving the wrath of Allâh; because they refused to give credence to the ‘Revelations’ of Allâh and killed the ‘Prophets’ wrongfully. This because they walked in the path of disobedience and went on transgressing.
And (remember) when you said, "Oh Musa! We are weary of just one kind of food (all the time). So call your Lord for us and ask Him to provide us with what the earth produces _ the herbs, the cucumbers, the corn, the garlic and the onions. (Musa) said, "Do you want to substitute the superior (and the sublime) with that which is petty _ (the mean and the mundane)? Go and settle in any town, and there you will find all that you ask for." Disgrace and wretchedness were decreed for them. They drew the wrath of Allah upon themselves, because they repeatedly rejected the revelations (and signs) of Allah, and (because) they killed the prophets without a reason! Because they disobeyed, and used to stray beyond the bounds
You said: ‘O’ Moses, we cannot endure (eating one kind of) food, so call your Lord on our behalf to bring forth of what the earth grows, of its green herbs, cucumbers, garlic, lentils and onions’. (Moses) said: ‘Would you exchange what is better for what is worse?. (You can then) go down to any settlement and there you will definitely find what you have asked for!’ So they were struck with humiliation and poverty, receiving the wrath of Allâh for their persistent and purposeful denial of the Signs of Allâh, and unjustly killing the prophets. This is a well-deserved reward for those who walk in the path of disobedience and go on transgressing.
Again that once when you said to Mussa: "we cannot bear to eat always the same kind of food nor can we put up with it, and so beseech Allah, your Creator, on our behalf to make the soil produce for us what it vegetates of its verdure and of its cucumber, its garlic and lentils and of its onions. "Displeased as he was, Mussa said: "Will you people exchange the worthy and wholesome food for the food of the lower quality! " "If this be your wish, then leave Sinai and go down to a town and you will come to have what you asked for". There and then were they stamped with humiliation and misery and came within the measure of Allah's wrath. This was in the train of their denial of Allah's revelations and signs demonstrating Omnipotence and Authority and of bringing death unjustifiably upon the Prophets of their own nation. Such vices were a sequel to the disobedience natural to them that it drew after it their addiction to transgression
When you said: “Musa, we are weary of eating the same meal every day, so ask your Lord to produce for us, herbs, cucumbers, garlic, lentil and onions”. He said: “Why are you swapping something superior for something less? Go back to Egypt, if that’s what you want”. So, they were disgraced and humiliated, and brought on themselves Allah’s anger because they denied His signs, killed the prophets unjustly, disobeyed and often broke the rules
And ˹remember˺ when you said, “O Moses! We cannot endure the same meal ˹every day˺. So ˹just˺ call upon your Lord on our behalf, He will bring forth for us some of what the earth produces of herbs, cucumbers, garlic, lentils, and onions.” Moses scolded ˹them˺, “Do you exchange what is better for what is worse? ˹You can˺ go down to any village and you will find what you have asked for.” They were stricken with disgrace and misery, and they invited the displeasure of Allah for rejecting Allah’s signs and unjustly killing the prophets. This is ˹a fair reward˺ for their disobedience and violations.
And when you said: Oh Musa (Moses), we can´t bear having just one kind of food, so call your Lord that He produces for us from the herbs and cucumber and lentils and garlic and onions which the earth grows. He said: Do you want to change what is lower for what is better? Go down to Egypt where you will have what you asked for. And humiliation and disgrace were brought upon them and they earned the anger of Allah, because they denied Our signs and killed the prophets without right; because they disobeyed and transgressed.
We said: ‘Eat and drink of that which God has provided and do not foul the land with evil.‘ ‘Moses,‘ you said, ‘we will no longer put up with this monotonous diet. Call on your Lord to give us some of the varied produce of the earth, green herbs and cucumbers, corn⁵ and lentils and onions.‘ ‘What!‘ he answered. ‘Would you exchange that which is good for what is worse? Go back to Egypt.⁶ There you will find all you have asked for.‘ Servility and misery were stamped upon them and they incurred the wrath of God; because they disbelieved God‘s signs and slew the prophets unjustly; because they were rebels and transgressors
Recall that you said, "O Moses, we can no longer tolerate one kind of food. Call upon your Lord to produce for us such earthly crops as beans, cucumbers, garlic, lentils, and onions." He said, "Do you wish to substitute that which is inferior for that which is good? Go down to Egypt, where you can find what you asked for." They have incurred condemnation, humiliation, and disgrace, and brought upon themselves wrath from GOD. This is because they rejected GOD's revelations, and killed the prophets unjustly. This is because they disobeyed and
When you said, "Moses, we will not put up with just one kind of food. Pray to your Lord for us. Let Him bring us herbs, cucumbers, garlic, lentils, and onions that grow from the earth for us." He said, "Will you trade what is good for what is less? Go down to Egypt. You can have all that you ask." Humiliation and misery struck them, and they incurred the wrath of God because they persistently rejected His messages and killed prophets contrary to all that is right. They were transgressors.
When you said, “Moses, we will not put up with just one kind of food. Pray to your Lord for us. Let Him bring us herbs, cucumbers, garlic, lentils, and onions that grow from the Earth for us.” He said, “Will you trade what is good for what is less? Go down to Egypt. You can have all that you ask.” Humiliation and misery struck them, and they incurred the wrath of God because they persistently rejected His messages and killed the prophets contrary to all that is right. They were disobedient, and transgressors.
And when you said, “O Moses, we will not be patient on one food, so call your Lord to exit out for us from what the earth plants: of its herbs, and its cucumbers, and its garlic, wheat, and its lentils, and its onions.” He said, “Would you substitute that which is lesser, by that is goodness? Landed to “Misr”, where you will have what you asked for.” And they were struck by the lowness and the neediness, and incurred anger from Allah. That was because they were disbelieving in Allah’s verses and were killing the prophets without the right. That is by what they disobeyed and were transgressing.
And (remember) when you said: ' O' Moses! never can we (always) endure one sort of food, so beseech your Lord for us, to produce for us of what the earth groweth, its pot-herbs, and cucumbers, garlic, lentils, and onions '. He (Moses) said: ' Would you have in exchange what is worse for what is better? Enter a city, thus you shall get that which you demanded! ' Abasement and humiliation were stamped upon them and they incurred wrath from Allah; that was because they went on rejecting Allah's Signs and slaying the prophets unjustly. That was because they disobeyed, and went on transgressing
And [remember] when you said, 'Moses! We can no longer put up with one kind of food. Pray to your Lord, then, to bring forth for us some of what the earth produces of green herbs, cucumber, garlic, lentils and onions.' He said, 'Would you take a lesser thing in exchange for what is much better? Go down to any land and you shall have what you asked for.' Ignominy and humiliation were stamped upon them and they incurred the wrath of God, because they denied His revelations and slew prophets against all right, and because they persisted in their disobedience and transgression.
(At one stage you demanded Moses to provide you with a great variety of edibles, although you were living in the desert Sinai.) You said, "O Moses! We are weary of the same kind of food, so ask your Lord that He brings forth for us plant food such as herbs, cucumbers, garlic, lentils and onions." He said, "Would you exchange superior for the inferior? (Preoccupy yourselves with petty desires instead of higher goals). Go back in shame to Egypt and you will get what you demand." So humiliation and misery were stamped upon them and they had to face the Divine Requital. That was because they kept denying the Messages of Allah. And in the past they had opposed and even killed some Prophets in their transgression. They did all this, because they chose to rebel against the Divine Commands, and crossed the moral bounds
And when you said: O Musa! we cannot bear with one food, therefore pray Lord on our behalf to bring forth for us out of what the earth grows, of its herbs and its cucumbers and its garlic and its lentils and its onions. He said: Will you exchange that which is better for that which is worse? Enter a city, so you will have what you ask for. And abasement and humiliation were brought down upon them, and they became deserving of Allah's wrath; this was so because they disbelieved in the communications of Allah and killed the prophets unjustly; this was so because they disobeyed and exceeded the limits
And remember when you said, O Moses, surely we will not remain content with one kind of food; pray, then, to thy Lord for us that HE may bring forth for us of what the earth grows - of its herbs and its cucumbers and its wheat and its lentils and its onions.' He said, `Would you take in exchange that which is worse for that which is better? Go down to some town and there is for you what you ask.' And they were smitten with abasement and destitution, and they incurred the wrath of ALLAH; that was because they rejected the Signs of ALLAH and sought to slay the Prophets unjustly; this was because they rebelled and transgressed
And when you said, “O Moses, we shall not endure one food, so call upon your Lord for us, that He may bring forth for us some of what the earth grows: its herbs, its cucumbers, its garlic, its lentils, its onions.” He said, “Would you substitute what is lesser for what is better? Go down to a town, and you will have what you ask for.” So they were struck with abasement and poverty, and earned a burden of wrath from God. That is because they disbelieved in the signs of God, and killed the prophets without right. That is because they disobeyed, and were transgressors
And (remember) when, you said: "O Musa (Moses)! We cannot endure one kind of food (always); So pray to your Lord for us to produce for us of what the earth grows— Its pot-herb(s), and cucumber(s), its garlic, lentils, and onions." He said: "Will you exchange the better for the worse? You go down to Misr (any town), and you shall find what you want!" They were covered with humiliation and misery; They drew the anger of Allah on themselves. That was because they kept rejecting the Signs of Allah and killing His Messengers without just cause. That was because they rebelled and went on transgressing
When you said, “O Moses, we can’t endure one kind of food. So pray to your Lord for us, to produce for us earthly crops like herbs, cucumbers, garlic, lentils, and onions.” He replied, “Would you exchange something superior for something inferior? Go down to any city, and you’ll have what you requested.” They were stricken with humiliation and misery, and they incurred God’s wrath. This was because they rejected God’s signs, unjustly killed prophets, and because they disobeyed and transgressed.
And recall when you said, 'O Moses, we cannot endure one kind of food, so call to your Lord to produce for us of what the earth grows: of its herbs, and its cucumbers, and its garlic, and its lentils, and its onions.' He said, 'Would you substitute worse for better? Go down to Egypt, where you will have what you asked for.' They were struck with humiliation and poverty, and incurred wrath from God. That was because they rejected God's revelations and wrongfully killed the prophets. That was because they disobeyed and transgressed
And [recall] when you said, "O Moses, we can never endure one [kind of] food. So call upon your Lord to bring forth for us from the earth its green herbs and its cucumbers and its garlic and its lentils and its onions." [Moses] said, "Would you exchange what is better for what is less? Go into [any] settlement and indeed, you will have what you have asked." And they were covered with humiliation and poverty and returned with anger from Allah [upon them]. That was because they [repeatedly] disbelieved in the signs of Allah and killed the prophets without right. That was because they disobeyed and were [habitually] transgressing
And when you said, 'O Moses! We will not endure one food, so pray to your Lord for us to bring forth for us of what the earth grows, of its herbs, and its cucumbers, and its garlic, and its lentils, and its onions.' He said, 'Will you substitute the one which is meaner with the one which is better? Go down to a city, then indeed, for you is what you ask.' And abasement and poverty struck them, and they returned with anger of God. That was for that they had disbelieved in God's signs and killed the prophets without right. That was for that they rebelled and were transgressing.
And remember ye said: "O Moses! we cannot endure one kind of food (always); so beseech thy Lord for us to produce for us of what the earth groweth, -its pot-herbs, and cucumbers, Its garlic, lentils, and onions." He said: "Will ye exchange the better for the worse? Go ye down to any town, and ye shall find what ye want!" They were covered with humiliation and misery; they drew on themselves the wrath of God. This because they went on rejecting the Signs of God and slaying His Messengers wit hout just cause. This because they rebelled and went on transgressing
And remember ye said: "O Moses! we cannot endure one kind of food (always); so beseech thy Lord for us to produce for us of what the earth groweth, -its pot-herbs, and cucumbers, Its garlic, lentils, and onions." He said: "Will ye exchange the better for the worse? Go ye down to any town, and ye shall find what ye want!" They were covered with humiliation and misery; they drew on themselves the wrath of Allah. This because they went on rejecting the Signs of Allah and slaying His Messengers without just cause. This because they rebelled and went on transgressing
8
Israelites' Degeneration
إِنَّ ٱلَّذِینَ ءَامَنُوا۟ وَٱلَّذِینَ هَادُوا۟ وَٱلنَّصَـٰرَىٰ وَٱلصَّـٰبِءِینَ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡیَوۡمِ ٱلۡءَاخِرِ وَعَمِلَ صَـٰلِحࣰا فَلَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَیۡهِمۡ وَلَا هُمۡ یَحۡزَنُونَ ٦٢
The [Muslim] believers, the Jews, the Christians, and the Sabians- all those who believe in God and the Last Day and do good- will have their rewards with their Lord. No fear for them, nor will they grieve
Surely! Those who believe and those who are Jews, Christians, and Sabians; whoever believes in Allah, the Last Day, and do good deeds; they will have their reward with their Lord, there will be no fear on them, nor they will grieve.
Verily those who believe, and those who are Judaised, and the Nazarenes, and the Sabians, - whosoever, believeth in Allah and the Last Day and worketh righteously, these! unto them shall be their hire with their Lord, no feal shall come on them nor shall they grieve
Surely the believers and the Jews, Nazareans and the Sabians, whoever believes in God and the Last Day, and whosoever does right, shall have his reward with his Lord and will neither have fear nor regret
Indeed, among the believers (despite their dualistic view - concealed shirq), the Jews, the Christians and the Sabeans (who deify and worship the stars) – those who believe that the Names of Allah comprise their essential reality and in the life after, and who, engage in the necessary deeds for their salvation (A state of emancipation from the conditions of nature and bodily life and the experience of ‘certainty’ [yakeen].) – will be rewarded (with the resulting forces) in the sight of their Rabb (their composition of Names.) They will have nothing to fear, nor anything to grieve over!
Those with iman, those who are Jews, and the Christians and Sabaeans, all who have iman in Allah and the Last Day and act rightly, will have their reward with their Lord. They will feel no fear and will know no sorrow.
Indeed the faithful, the Jews, the Christians, and the Sabaeans —those of them who have faith in Allah and the Last Day and act righteously— they shall have their reward near their Lord, and they will have no fear, nor will they grieve
(The truth is not as they – the Jews – claim, but this:) Those who believe (i.e. professing to be Muslims), or those who declare Judaism, or the Christians or the Sabaeans (or those of some other faith) – whoever truly believes in God and the Last Day and does good, righteous deeds, surely their reward is with their Lord, and they will have no fear, nor will they grieve
Surely, those who (profess to) believe (in Islam), and those who follow the Jewish faith, the Christians and the Sabians, whosoever (of these truly) believes in Allah and the Last Day and acts righteously shall have their reward with their Lord, and shall have nothing to fear, nor shall they grieve
Surely they that believe, and those of Jewry, and the Christians, and those Sabaeans, whoso believes in God and the Last Day, and works righteousness -- their wage awaits them with their Lord, and no fear shall be on them; neither shall they sorrow
Indeed, those who believe (in Quran), the Jews, the Christians, and the Sabians, anyone who believes in God and the Last Day and does good, they will have their reward with their Lord, and they have no fear and no sadness.
[God’s wrath is sent upon unjust people.] Rest assured that any Muslim, Jew, Christian or Sabean who believes in God, the Day of Judgment, and does good things will not have fear, grief or sorrow
Those who believe, and those who are Jewish, and the Christians, and the Sabaeans, and any who believe in God and the Last Day, and work righteousness, they will have their reward with their Lord, on them will be no fear, nor shall they grieve
Indeed, those who have attained faith and those who have Judaized and the Christians and the Sabians—whoever has attained faith in Allah and the Last Day and has acted righteously—then their reward is with their Lord, and no fear shall be upon them nor shall they grieve.
Verily, whether it be of those who believe, or those who are Jews or Christians or Sabaeans, whosoever believe in God and the last day and act aright, they have their reward at their Lords hand, and there is no fear for them, nor shall they grieve
Indeed the believers (the Muslims) and those among the Jews, the Christians, and the Sabeans who sincerely accept faith in Allah and the Last Day * and do good deeds - their reward is with their Lord; and there shall be no fear upon them nor shall they grieve. (* i.e. convert to Islam
Truly Indeed those who believe in the entire book and those who have adhered to Judaism and the Christians and the Sabians; whoever believes in Allah and in the last day and has done a righteous deed, indeed for them there will be their reward in the presence of their Lord and there will be no fear upon them and nor will they grieve.
Surely those who believe, and those who Judaize, and Christians, and Sabians, whoever believeth in God, and the last day, and doth that which is right, they shall have their reward with their Lord, there shall come no fear on them, neither shall they be grieved
Verily, whether it be of those who believe, or those who are Jews or Christians or Sabaeans, whoever believes in Allah and the Last Day and acts aright, they have their reward with their Lord, and there is no fear for them, nor shall they grieve
Those who believe, Jews, Nazarenes and Sabaeans whoever believes in Allah and the Last Day and does good deeds shall be rewarded by their Lord; they have nothing to fear nor are they saddened
Verily, they who believe (Muslims), and they who follow the Jewish religion, and the Christians, and the Sabeites - whoever of these believeth in God and the last day, and doeth that which is right, shall have their reward with their Lord: fear shall not come upon them, neither shall they be grieved
Those who have Believed (in Al-Kitab) and those who Hadoo (became Jews) and Nasaaraa (Christians) and Saabioon, whoever Believed in Allah and the Last Day and acted righteously — then, for them (is) their reward with their Nourisher-Sustainer and there shall be no apprehensions to them, nor shall they go in depression and anxiety
Truly, those who believed, and those who became Jews, and the Christians and the Sabeans, whoever believed in God and the Last Day and did as one in accord with morality, then, for them, their compensation is with their Lord. And there will be neither fear in them nor will they feel remorse.
Truly, the believers [in the Qur’an], those who are [practicing] Jews, the Christians, the Sabeans, and any others who believe in Allah and the last day and do what is right [are all okay]. They will find their reward with their Lord. They won’t have fear or grief [in the next life].
Rest assured that Believers (Muslims), Jews, Christians and Sabians - whoever believes in Allah and the Last Day and performs good deeds - will be rewarded by their Lord; they will have nothing to fear or to regret
Rest assured that whosoever from among the Muslims or the Jews or the Christians or the Sabaeans believes in Allah and the Last Day, and performs good deeds, he will have his reward with his Lord and he will have no cause for fear and grief
Surely those who believe, and those who are Jews, and the Christians, and the Sabians, whoever believes in Allah and the Last Day and does good, they have their reward with their Lord, and there is no fear for them, nor shall they grieve
Those who believe (in the Quran) and those who are Jews and the Christians and the Sabaeans, whoever believes in Allah and the period hereafter and does righteous work, then certainly there is a reward for them with their Fosterer and there will neither be any fear on them nor will they grieve.
Indeed, those who believe and those who are Jews, the Christians and the Saabieen — whosoever believed in Allah and in the Last Day, and acted righteously — for them then, of course, is their reward with their Lord. And fear shall overpower them not; nor shall they grieve
Verily, those who have believed, and (those who were) Jews and Christians and Sabians, those (of them) who believe in Allah and the Last Day and act piously, there is for them their reward with their Lord. Neither shall any fear afflict them, nor shall they grieve
Surely those who believe, and those who are Jewish, and the Nazarenes, and the Sabiens; any one of them who believes in God and the Last Day, and does good work, they will have their reward with their Lord, with no fear over them, nor will they grieve
Surely those who believe; and those who are Jewish, and the Nazarenes, and the Sabians, whoever of them believes in God and the Last Day and does good works; they will have their recompense with their Lord, and there is no fear upon them, nor will they grieve.
Surely those who believe; and those who are Jewish, and the Nazarenes, and the Sabians, whoever of them believes in God and the Last Day and does good works; they will have their recompense with their Lord, and there is no fear upon them, nor will they grieve.
That those who believed and those who repented/guided/Jews , and the Christians and the Sabians/converts , who believed with God and the Day the Last/Resurrection Day, and made/did correct/righteous deeds, so for them their reward (is) at their lord, and no fear/fright on them, and nor they be sad/grieving
VERILY, those who have attained to faith [in this divine writ], as well as those who follow the Jewish faith, and the Christians, and the Sabians -all who believe in God and the Last Day and do righteous deeds-shall have their reward with their Sustainer; and no fear need they have, and neither shall they grieve
Indeed, those who are committed to [the power of] Allah [in this divine writ], as well as those who follow the Judaic faith, and the Christians, and the Sabians — all who are observant of Allah’s covenant and the Last Day and do hon- orable deeds — shall have their reward with their Sustainer; and no fear need they have, and neither shall they grieve
Surely (the ones) who have believed and the ones who have Judaized and the Nasara (Christians) and the Sabiean, (Sabaeans) whoever have believed in Allah and the Last Day and done righteousness, then they will have their reward in the Providence of their Lord, and no fear will be on them, neither will they grieve
Lo! Those who believe (in that which is revealed unto thee, Muhammad), and those who are Jews, and Christians, and Sabaeans - whoever believeth in Allah and the Last Day and doeth right - surely their reward is with their Lord, and there shall no fear come upon them neither shall they grieve
However, those who have become believers (the Muslims), and the Jews, the Christians and the Sabaeans who believe in God and the Day of Judgment and strive righteously will receive their reward from the Lord and will have nothing to fear nor will they be grieved
Surely, those who believed in Allah, and those who are Jews, and Christians, and Sabians, __whosoever believes in Allah and in the Last Day, and does good deeds – all such people will have their reward with their Lord, and there will be no reason for them to fear, nor shall they grieve
Indeed, those who adhere to Islamic monotheism, and those who were ‘Jews’ and ‘Christians’, and the ‘Sabians’, and whoever believes in Allâh and in the ‘Last Day’ and do righteous acts, will have their reward with their Lord. There will come no fear on them, neither will they ever grieve.
In fact, all those _ be they the believers, the Jews, the Christians or the Sabians _ who believe in Allah and the Last Day, and do the righteous deeds shall have their reward with their Lord. They shall have no fear, nor shall they ever grieve
Indeed, as for those who live by Faith, and those who are Jews, Christians and Sabians - whoever affirms his Faith in the Absolute Oneness of Allâh, believes in the Last Day and strives to do righteous acts, they will have their reward with their Lord. There will come no fear upon them, neither will they ever grieve.
Nonetheless, those who are disposed to believe in the Prophets who dated far back into the past, and those who profess Judaism and the Christians, the various sects of the Sabeites or Mendaites and of the Sabians, and those who fall in line with the Prophet Muhammad, whoever believes in Allah, His Oneness, Uniqueness, Sameness, Omnipotence, Omnipresence and Ultimate Authority and acknowledges the truth of Resurrection and Judgment and whose deeds are imprinted with wisdom and piety, shall Heaven reward them all for their homage thereto. No fear nor dread shall fall upon them nor shall they come to grief
The believers, the Jews, Christians and Sabians, whoever believed in Allah, the Hereafter and did righteous works, shall have reward from their Lord. They shall not fear nor grieve.
Indeed, the believers, Jews, Christians, and Sabians—whoever ˹truly˺ believes in Allah and the Last Day and does good will have their reward with their Lord. And there will be no fear for them, nor will they grieve.
The believers, the Jews, the Christians, and the Sabeans � whoever believes in Allah and the last day and does good work, they will have their reward with their Lord and shall not fear nor worry.
Believers, those who follow the Jewish Faith,¹ Christians, and Sabaeans ― whoever believes in God and the Last Day and does what is right ― shall be rewarded by their Lord; they have nothing to fear or to regret
Surely, those who believe, those who are Jewish, the Christians, and the converts; anyone who (1) believes in GOD, and (2) believes in the Last Day, and (3) leads a righteous life, will receive their recompense from their Lord. They have nothing to fear, nor will they grieve.
Truly those believers in this message, as well as the Jews, the Christians, and the Sabeans, whoever believes in God and in the Last Day and does righteous deeds will have their reward from their Lord, and will not have fear, nor will they grieve.
Truly those believers (in this message), as well as the Jews, the Christians, and the Sabeans, whoever believes in God and in the Last Day and does righteous deeds will have their reward from their Lord, and will not have fear, nor will they grieve.
Surely those who believed, and who are Jewish, and the Christians, and the Sabeans, whoever believed in Allah and the Last Day, and worked righteous, so they have their wage at their Lord; there is no fear on them, nor are they grieving.
Verily those who believed (in the Prophet of Islam) , and those of Jews and Christians and Sabians, whoever believed (truly) in Allah and the Last Day, and worked righteousness for them is their reward with their Lord, and no fear shall be upon them, nor shall they grieve.
Those who believe, and those who are Jews, and the Christians and the Sabaeans — anyone who believes in God and the Last Day, and does what is right, shall have their reward with their Lord. They have nothing to fear nor shall they grieve.
(That was a glimpse of the past). Behold, those who attain belief in this Divine Writ and call themselves Muslims, and those who are Jews, and Christians and the Agnostics - whoever truly believes in Allah and the Last Day and benefits humanity, surely their reward is with their Lord. For them shall be no fear from without, nor shall grief touch them from within
Surely those who believe, and those who are Jews, and the Christians, and the Sabians, whoever believes in Allah and the Last day and does good, they shall have their reward from their Lord, and there is no fear for them, nor shall they grieve
Surely, those who believe and the Jews and the Christians and the Sabians - whichever party from among these truly believes in ALLAH and the Last Day and does good deeds, shall have their reward with their Lord, and no fear shall come upon then nor shall they grieve
Truly those who believe, and those who are Jews, and the Christians, and the Sabeans—whosoever believes in God and the Last Day and works righteousness shall have their reward with their Lord. No fear shall come upon them, nor shall they grieve
Indeed, those who believe (in the Quran), and those who are Jews, and the Christians and the Sabians,— Any who believe in Allah and the Last Day, and work righteousness, shall have their reward with their Lord; On them there shall be no fear, and they shall not grieve
Those who believe, and those who are Jewish, and the Christians, and the Sabians—whoever believes in God and the Last Day and acts righteously—will have their reward from their Lord. They have nothing to fear, nor will they grieve.
Those who believe, and those who are Jewish, and the Christians, and the Sabeans—any who believe in God and the Last Day, and act righteously—will have their reward with their Lord; they have nothing to fear, nor will they grieve
Indeed, those who believed and those who were Jews or Christians or Sabeans [before Prophet Muhammad] - those [among them] who believed in Allah and the Last Day and did righteousness - will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve
Indeed, those who believed and those who became Jews and the Christians and the Sabaeans, who believed in God and the Last Day and did right, so for them their reward is with their Lord, and no fear on them, and they will not grieve.
Those who believe (in the Qur'an), and those who follow the Jewish (scriptures), and the Christians and the Sabians,- any who believe in God and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve
Those who believe (in the Qur'an), and those who follow the Jewish (scriptures), and the Christians and the Sabians,- any who believe in Allah and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve
وَإِذۡ أَخَذۡنَا مِیثَـٰقَكُمۡ وَرَفَعۡنَا فَوۡقَكُمُ ٱلطُّورَ خُذُوا۟ مَاۤ ءَاتَیۡنَـٰكُم بِقُوَّةࣲ وَٱذۡكُرُوا۟ مَا فِیهِ لَعَلَّكُمۡ تَتَّقُونَ ٦٣
Remember when We took your pledge, and made the mountain tower high above you, and said, ‘Hold fast to what We have given you and bear its contents in mind, so that you may be conscious of God.’
And (O children of Israel, remember) when We took your covenant and We raised above you the mount (Toor) (saying): “Hold with strength (firmly) to what We have given you (Torah), and remember what is therein so that you may become pious.”
And recall what time We took your bond, and raised over you the Tur saying: hold fast to that which We have vouchsafed unto you, and remember that which is therein, that haply ye may become God-fearing
Remember the day We made the covenant with you and exalted you on the Mount and said: "Hold fast to what We have given you, and remember what is therein that you may take heed."
And recall when We took your covenant and We raised over you the Mount Sinai (a miracle of Moses). Hold what We have given you (the knowledge of the reality) as a force and remember (dhikr) what is in it so that you may protected.
Remember when We made the covenant with you and lifted up the Mount above your heads: ´Take hold vigorously of what We have given you and pay heed to what is in it, so that hopefully you will have taqwa.´
And when We took a pledge from you, and raised the Mount above you [declaring], ‘Hold on with power to what We have given you, and remember that which is in it, so that you may be Godwary.’
And (remember) when We took your promise (to keep Our covenant) and (in order to stress the importance of both the covenant and keeping it, and warn you against breaking it,) We raised the Mount (causing it to tower) over you: "Hold firmly to what We haven given you (of the Book) and study its commandments and instructions so that you may attain reverent piety toward God and His protection (against any kind of straying and its consequent punishment in this world and the Hereafter.)"
And (recall, O Children of Israel!) when We took a covenant from you, (and it was the time when you were at the foot of Sinai), with (the summits of) the Mount towering above you (saying), `Hold fast to what We have given you, and bear in mind that which is in it, so that you may guard against evil.
And when We took compact with you, and raised above you the Mount: 'Take forcefully what We have given you, and remember what is in it; haply you shall be godfearing.
And (remember) when We took your commitment and put the mountain above you, (saying:) “Firmly take what We gave you (Our commandments), and remember what is in it, so that you may be cautious (of God).”
[O’ Children of Israel;] I would like to remind you more: When I raised Mt. Sinai on top of your head and (while you were at awe) you promised Me that you will carry my order: “Hold up to the book that I have revealed to you and make it a part of your daily life and refer to it frequently” so that you may become successful
And remember We took your covenant, and We raised above you the Mountain saying, “Hold firm to what We have given you and bring it to remembrance so that perhaps you may be aware.
And recall when We took a pledge from youpl and raised Mount Tûr above you: “Take what We have given you firmly and remember what is in it, that you may become mindful (of God).”
And when we took a covenant with you and held the mountain over you; ' Accept what we have brought you with strong will, and bear in mind what is therein, haply ye yet may fear.
And when We made a covenant with you and raised the Mount above you; "Accept and hold fast to what We give you, and remember what is in it, so that you may attain piety."
And when We took your firm covenant and We raised the mount Toor above you [saying], ”Hold unto that which We have given you with strength and remember all that is in it so that perhaps you may safeguard your own souls.”
Call to mind also when we accepted your covenant, and lifted up the mountain of Sinai over you, saying, receive the law which we have given you, with a resolution to keep it, and remember that which is contained therein, that ye may beware
And when We took a covenant with you and held the mountain over you; (saying) "Accept what We have brought you with strong will, and bear in mind what is therein, per chance (or possibly) you yet may fear."
And when We made a covenant with you and raised the Mount above you, (saying) 'Take what We have given you forcefully and remember what is in it, so that you will be cautious,
Call to mind also when we entered into a covenant with you, and lifted up the mountain over you: - "Take hold," said we, "on what we have revealed to you, with resolution, and remember what is therein, that ye may fear:"
And when We took your covenant and We slided over you (a portion of) the mount (saying): “Hold firmly what we have given you (as Al-Kitab), and be reminded to that which is therein so that you may become Al-Muttaqun.”
And when We took your solemn promise, and We exalted the mount above you: Take what We gave you with firmness, and remember what is in it, so that perhaps you will be Godfearing.
Remember We made a covenant with you. We raised Mount [Sinai] above you. Hold firmly to what We have given to you. Remember what is in it. Maybe you will be righteous.
Remember O Children of Israel when We took a covenant from you and when We lifted the Mount (Tur) over your heads saying: "Hold firmly to what We have given you (Torah) and follow the commandments therein, so that you may guard yourself against evil."
Call to mind the time when We raised above you the Tur and made a covenant with you, saying, "Hold fast to the Book which We are giving you and bear in mind the commands and precepts contained therein. It is expected that this will lead you on to the paths of virtue and piety."
And when We made a covenant with you and raised the mountain above you: Hold fast that which We have given you, and bear in mind what is in it, so that you guard against evil
And when We took a pledge from you (children of Israel) and raised the mountain above you (saying), "Hold with strength the (Torah) which We have given you and remember that which is in it so that you may guard (against evil and the consequent punishment),"
And that time when We took your pledge and raised the Mountain over you! "Hold on to what We have given you steadfastly! And do repeatedly refer to and remember its contents in order that you become pious!"
And (recall) when We took a firm promise from you and raised the Mount of Sinai high above you, so that you hold fast firmly what We have given you. And bear in mind whatever is (written) in this (Book, the Torah,) so that you become pious
And We took your covenant, and raised the mount above you: "Take what We have given you with strength, and remember what is in it that you may be righteous."
And We took your covenant, and raised the mount above you: "Take what We have given you with strength, and remember what is in it that you may be righteous."
And We took your covenant, and raised the mount above you: "Take what We have given you with strength, and remember what is in it that you may be righteous."
And when We took your promise/covenant , and We raised above you the mountain , take/receive what We gave you with strength/power , and mention/remember what (is) in it, maybe you fear and obey (God)
AND LO! We accepted your solemn pledge, raising Mount Sinai high above you, [and saying;] "Hold fast with [all your] strength unto what We have vouchsafed you, and bear in mind all that is therein, so that you might remain conscious of God!"
And lo! We accepted your solemn pledge, raising the Mount high above you, [and saying,] “Hold fast with [all your] strength unto what We have vouchsafed you, and bear in mind all that is therein, so that you might remain conscious of Allah!
And (remember) as We took compact with you and raised above you the Tur (i.e. the Mount): "Take powerfully what We have brought you and remember what is in it, that possibly you would be pious (towards Me)."
And (remember, O Children of Israel) when We made a covenant with you and caused the mount to tower above you, (saying): Hold fast that which We have given you, and remember that which is therein, that ye may ward off (evil)
Children of Israel, recall when We made a covenant with you, raised Mount Tur (Sinai) above you and told you to receive earnestly what We had given to you and bear it in mind so that you would protect yourselves against evil
And when We took the pledge from you, and raised high above you the (Mount of) Tur: .Hold fast to what We have given to you, and remember what is in it, so that you may become God-fearing
As soon as We took your pledge, We raised the mount above you (saying): "Hold on with determination to what We have given to you, and remember that which is therein so that you may act piously (or you may guard yourself against falling into temptation or sin /or you may show reverence and obedience to Allâh).
And (remember) when We got a firm pledge from you as We caused the mountain, ´Toor´, to tower high above you. (We said), "Hold on fast, with all your strength, to what We grant you; and (always) remember the guidance it contains. Perhaps you would attain piety."
As soon as We took your pledge, We raised the mount above you (saying): ‘Hold on with determination to what We have given to you and remember that which is therein so that you may act piously ’.
"Also, recall to the mind that once when you camped at the foot of the Mount and heaven thundered and the awe –inspiring- echoes thundered in your ears as We entered with you into a covenant and We stabilized the Mount above you when it shook with such fits of awe for the profound reverence dutiful to Allah, and We said: "Adhere to all that We have imparted to you AL-Tawrah and observe the code of discipline and body of regulations and hold them in esteem and hold to your promise, pay attention and regard to it and be mindful of Our commandments so that you may hopefully entertain the profound reverence dutiful Allah"
With the mountain towering over you, We took your contract, saying: “Hold firmly to what We have given you and remember what it teaches so you become mindful of Allah”.
And ˹remember˺ when We took a covenant from you and raised the mountain above you ˹saying˺, “Hold firmly to that ˹Scripture˺ which We have given you and observe its teachings so perhaps you will become mindful ˹of Allah˺.”
And when We made an agreement with you and raised the mountain above you: Take what We gave you with strength and remember its contents so that you will beware (of Allah).
We made a covenant with you² and raised the Mount above you, saying: ‘Hold fast to what We have given you, and bear in mind its precepts, that You may guard yourselves against evil.‘
We made a covenant with you, as we raised Mount Sinai above you: "You shall uphold what we have given you strongly, and remember its contents, that you may be saved."
When We made a covenant with you and raised the mountain over you, [We said], "Hold fast to what We give you, and remember what is in it, so that you may be mindful of God.
When We made a covenant with you and raised the mountain above you, [We said], “Hold fast to what We give you, and remember what is in it, so that you may be mindful of God.
And when We took your charter and raised Al-Tur (The Mountain) above you: “Take what We have given you powerfully, and remember what is in it, perhaps you may show piety.”
And (remember) when We made a covenant with you, and raised the Tur (Mountain) above you; (saying) : ' Hold you fast that which We have given you with the strength, and remember all that is therein (to do accordingly) ; haply you shall guard yourselves (against evil) '
We accepted your solemn pledge and raised Mount Sinai above you, saying, 'Take with firmness and strength what We have given you, and bear in mind all its contents, so that you may remain God- fearing.'
O Children of Israel! Recall the times when We made a firm Covenant with you in the Valley of Mount Sinai, letting the lofty mountain bear witness and commanded you to hold fast the Commandments We had given you, so that you may walk aright
And when We took a promise from you and lifted the mountain over you: Take hold of the law (Tavrat) We have given you with firmness and bear in mind what is in it, so that you may guard (against evil)
And remember the time when WE took a covenant from you and raised you above the Mount, saying, `Hold fast that which WE have given you and bear in mind what is therein, that you may be saved.
And when We made a covenant with you, and raised the Mount over you, “Take hold of what We have given you with strength, and remember what is in it, that haply you may be reverent.
And (remember) when, We took your Promise and We raised above you (the towering height of) Mount (Sinai) (saying): "Hold firmly to what We have given you and always remember what is in there: That you may fear Allah."
We made a covenant with you, as We raised the Mount above you: “Hold firmly to what We’ve given you, and remember what’s in it, so that you may become righteous.”
And recall when We received a pledge from you, and raised the Mount above you: 'Take what We have given you earnestly, and remember what is in it, that you may attain righteousness.'
And [recall] when We took your covenant, [O Children of Israel, to abide by the Torah] and We raised over you the mount, [saying], "Take what We have given you with determination and remember what is in it that perhaps you may become righteous."
And when We took your covenant and We raised above you the mount, 'Take what We have given you with strength, and remember what is in it, perhaps you may fear.'
And remember We took your covenant and We raised above you (The towering height) of Mount (Sinai) : (Saying): "Hold firmly to what We have given you and bring (ever) to remembrance what is therein: Perchance ye may fear God."
And remember We took your covenant and We raised above you (The towering height) of Mount (Sinai) : (Saying): "Hold firmly to what We have given you and bring (ever) to remembrance what is therein: Perchance ye may fear Allah."
ثُمَّ تَوَلَّیۡتُم مِّنۢ بَعۡدِ ذَ ٰلِكَۖ فَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَیۡكُمۡ وَرَحۡمَتُهُۥ لَكُنتُم مِّنَ ٱلۡخَـٰسِرِینَ ٦٤
Even after that you turned away. Had it not been for God’s favour and mercy on you, you would certainly have been lost
Then after that you turned away. Had it not been for the Grace of Allah upon you and Allah’s Mercy, indeed you would have been among the losers.
Then ye turned away there after; so had not the grace of Allah been unto you and His mercy, ye had surely become of the losers
But you went back (on your word), and but for the mercy and grace of God you were lost
But after this you turned away once again and went back to your old ways. If it were not for the bounty and grace of Allah upon you, you would surely have been among the losers.
Then after that you turned away, and were it not for Allah´s favour to you and His mercy, you would have been among the lost.
Then after that you turned away; and were it not for Allah’s grace on you and His mercy, you would surely have been among the losers
Then, after that, you turned away again (breaking your promise and disobeying the commandments of the Book). So, had it not been for the grace of God to you and His mercy (overlooking your offenses and forgiving you,) surely you would have been of the losers (in this world and the next.)
Then, (even) after that you went back (upon your covenant). Had it not been for the grace of Allah and His mercy upon you, you would have certainly been of the losers
Then you turned away thereafter, and but for the bounty and mercy of God towards you, you had been of the losers
Then you turned back after that, and if it was not for God’s grace and mercy upon you, you would be among the losers.
After that [and in spite of such an impress event] you broke your promise! Nevertheless, I did not deprive you of My grace and mercy. Had I done so, you would have certainly been included among the losers
But you turned back thereafter. Had it not been for the grace and mercy of God to you, you would have surely been among the lost
But after that youpl turned away. So were it not for Allah’s grace and mercy towards you, you would have been of the losers.
Then did ye turn aside after this, and were it not for God's grace towards you and His mercy, ye would have been of those who lose
Then after that, you turned away; and were it not for the munificence of Allah and His mercy, you would be among the losers
But then you turned away after that. Had it not been for the favor of Allah upon you and His mercy, you indeed would be of those who are the ones in loss.
After this ye again turned back, so that if it had not been for God's indulgence and mercy towards you, ye had certainly been destroyed
Then even after that did you turn aside, and were it not for Allah´s grace towards you and His mercy, you would have been of those who lose
yet after that you turned away, but for the Grace of Allah and His Mercy you would have surely been among the losers
But after this ye turned back, and but for God's grace and mercy toward you, ye had surely been of the lost
Then you turned back thereafter. Had it not been for the grace and mercy of Allah upon you, indeed you would have been among the losers
Again, after that you turned away, and if it were not for the grace of God on you, and His mercy certainly, you would have been among the ones who are losers.
You lost your way after that. If it had not been for the grace and mercy of Allah, you would certainly have been among the lost.
But even after that you backed out; if there would not have been the Grace and Mercy of Allah upon you, you surely would have been among the losers
But even after that you forsook the Covenant: nevertheless Allah did not withhold His grace and mercy from you; otherwise you would have been utterly ruined long before this
Then after that you turned back; and had it not been for the grace of Allah and His mercy on you, you had certainly been among the losers
then after that you turned (away from the contract). And were it not for the grace of Allah on you and His mercy, you would have been among the losers.
You then turned away, thereafter! Had it not been for Allah's Grace upon you and His Mercy, you would certainly have been among the doomed
Yet you turned back after this (promise and warning). So, had there not been Allah’s bounty and His mercy upon you, you would have been wrecked indeed
Then you turned away after this. And had it not been for God's favour upon you and His mercy, you would have been of the losers
Then you turned away after this. And had it not been for the grace of God upon you and His mercy, you would have been of the losers.
Then you turned away after this. And had it not been for the grace of God upon you and His mercy, you would have been of the losers.
Then you turned away from after that, so where it not for God's grace/favour on you, and His mercy , you would have been from the loser
And you turned away after that-! And had it not been for God's favour upon you and His grace, you would surely have found yourselves among the lost
And you turned away after that! And had it not been for Allah’s favor upon you and His grace, you would surely have found yourself among the losers
Thereafter you turned away even after that, so had it not been for the Grace of Allah towards you and His mercy, indeed you would have been of the losers
Then, even after that, ye turned away, and if it had not been for the grace of Allah and His mercy ye had been among the losers
Again you turned away. Had God's Grace and His Mercy not existed in your favor, you would certainly have been lost
Then even after that, you turned away. So, had it not been for the grace of Allah upon you, and His mercy, you would have been among the losers
Then you took no heed after that. Had it not been for the grace of Allâh and His (divine) clemency towards you, you would have definitely been among those who are doomed to eternal perdition.
But, even then you (ignored and) turned away. Had it not been for the favors of Allah upon you, and His grace, you would have been the losers (long ago)
Then, you took no heed after that. And had it not been for the grace of Allâh and His Mercy towards you, you would have surely been among those who are doomed to perdition.
" Thus still you have been disobedient, and had it not been for Allah's efficacious grace and mercy abounding in you, you would have incurred privation and suffered a great loss"
But you turned away. If it hadn’t been for the grace and Allah’s favour, you would be losers.
Yet you turned away afterwards. Had it not been for Allah’s grace and mercy upon you, you would have certainly been of the losers.
Then you turned away afterwards, and if Allah´s favour and mercy were not with you, you would have been losers.
Yet after that you turned away, and but for God‘s grace and mercy you would have surely been among the lost.
But you turned away thereafter, and if it were not for GOD's grace towards you and His mercy, you would have been doomed.
Even after that you turned away. If not for the grace and mercy of God towards you, you would have ended up being lost.
Even after that, you turned away. If not for the grace and mercy of God towards you, you would have been among the losers.
Then you turned away after that. Then if not Allah’s bounty, and his mercy upon you, you would be among the losers.
Thereafter, you turned back, and had it not been for the Grace and Mercy of Allah on you, you had certainly been among the losers
Yet after that you turned away, and but for God's grace and mercy you would have surely been among the losers.
Even then you turned away and were it not for the Grace of Allah and His Mercy, you would have been among the losers
Then you turned back after that; so were it not for the grace of Allah and His mercy on you, you would certainly have been among the losers
Then you turned back thereafter; and had it not been for ALLAH's grace and HIS mercy upon you, you would surely have been of the losers
Then you turned away thereafter, and were it not for God’s Bounty upon you, and His Mercy, you would have been among the losers
But you turned back after that: Had it not been for the Grace and Mercy of Allah to you, you surely had been among the lost
Yet, you turned away after that. Were it not for God’s grace and mercy upon you, you would’ve been among the losers.
But after that you turned away. Were it not for God's grace and mercy towards you, you would have been among the losers
Then you turned away after that. And if not for the favor of Allah upon you and His mercy, you would have been among the losers
Then you turned away after that. So if not for God's grace upon you and His mercy, surely you would have been of the losers.
But ye turned back thereafter: Had it not been for the Grace and Mercy of God to you, ye had surely been among the lost
But ye turned back thereafter: Had it not been for the Grace and Mercy of Allah to you, ye had surely been among the lost
وَلَقَدۡ عَلِمۡتُمُ ٱلَّذِینَ ٱعۡتَدَوۡا۟ مِنكُمۡ فِی ٱلسَّبۡتِ فَقُلۡنَا لَهُمۡ كُونُوا۟ قِرَدَةً خَـٰسِءِینَ ٦٥
You know about those of you who broke the Sabbath, and so We said to them, ‘Be like apes! Be outcasts!’
Indeed you know those who transgressed amongst you in the matter of the Sabbath (Saturday). We ordered them: “You be monkeys, and rejected.”
And assuredly ye know of those of you who trespassed in the matter of the Sabbath, wherefore We said unto them: be ye apes despised
You know and have known already those among you who had broken the sanctity of the Sabbath, and to whom We had said: "Become (like) apes despised,"
Assuredly, you would know about those among you who disrespect the Sabbath and transgress the limits. We said to them, “Become apes (live as imitators who refuse to experience the results of their reality), despised.”
You are well aware of those of you who broke the Sabbath. We said to them, ´Be apes, despised, cast out.´
And certainly you know those of you who violated the Sabbath, whereupon We said to them, ‘Be you spurned apes.’
You surely know of those among you who exceeded the bounds with respect to the Sabbath, how We said to them, "Be you apes, miserably slinking and rejected."
And indeed you have come to know (the end of) those of you who transgressed regarding the Sabbath. Thereupon We said to them, `Be you (as) apes, despised.
And well you know there were those among you that transgressed the Sabbath, and We said to them, 'Be you apes, miserably slinking!
Certainly, you know those among you who violated the Sabbath, and We told them: “Be despised monkeys.”
You know well how some of you disobeyed God’s Sabbatical law (Exodus,12-17); I told them: “Be apes, resented by all.”
And you knew well those among you who transgressed in the matter of the Sabbath. We said to them, “Become apes, despised and rejected.
And you surely knew those of you who transgressed the Sabbath, so We said to them, “Be despicable apes!”
Ye know too of those among you who transgressed upon the Sabbath, and we said, 'Become ye apes, despised and spurned.
And you certainly know of those amongst you who transgressed in the matter of Sabth (Sabbath - Saturday) - We therefore said to them, "Become apes, despised!"
And you indeed know about those who had transgressed among you in the Sabbath and so We said unto them, “Be apes! While an abject.”
Moreover ye know what befall those of your nation who transgressed on the sabbath day; we said unto them, be ye changed into apes, driven away from the society of men
You know also of those among you who transgressed upon the Sabbath, and how We said to them, "Be you (as) apes, despised and spurned."
You have surely known of those amongst you who transgressed the Sabbath. We said to them: 'Be apes, despised!
Ye know too those of you who transgressed on the Sabbath, and to whom we said, "Be changed into scouted apes:"
And certainly you knew amongst you who crossed the limits in the matter of As-Sabth. We said to them: “Be you apes, despised and rejected.”
And, certainly, you knew those who exceeded the limits among you on the Sabbath, to whom We said: Be you apes, ones who are driven away.
You knew those among you who disobeyed [the laws of] the Sabbath. We said to them, “Be despised apes.”
You very well know the story of those of you who transgressed in the matter of the Sabbath; We ordered them: "Be detested apes"
And you know well the story of those among you who broke Sabbath. We said to them, "Be apes despised and hated by all
And indeed you know those among you who violated the Sabbath, so We said to them: Be (as) apes, despised and hated
And you surely know those among you who exceeded the limits of the Sabbath, so We said to them, "Be apes, looked down upon ."
And you did indeed know those of you who committed transgression on Sabbath. So We told them, "Be you monkeys, despised!"
And (O Jews) certainly you know well those of you who violated (the injunctions concerning) the Sabbath (Saturday). So We said to them: ‘Be you apes: rejected and despised.
You have come to know who it was amongst you that transgressed the Sabbath, We said to them: "Be despicable apes!"
You have come to know who it was among you that transgressed the Sabbath, We said to them: "Be despicable apes!
You have come to know who it was among you that transgressed the Sabbath, We said to them: "Be despicable apes!"
And you had known those who transgressed/violated from you in the Saturday/Sabbath, so We said to them: "Be lowly/ousted out monkeys/apes ."
for you are well aware of those from among you who profaned the Sabbath, whereupon We said unto them, "Be as apes despicable!"
For you are well aware of those from among you who profaned the Sabbath, whereupon We said unto them, “Be as apes despicable!
And you already know of (the ones) of you who transgressed the Sabbath; so We said to them "Be apes, (miserably) spurned."
And ye know of those of you who broke the Sabbath, how We said unto them: Be ye apes, despised and hated
You certainly knew about those among you who were transgressors on the Sabbath. We commanded them, "Become detested apes,"
Certainly you have knowledge of those among you who transgressed in (the matter of) the Sabbath. We said to them, .Become apes, abased
You had (already) known about those who transgressed the ‘Sabbath’ among you and so We said unto them: "Be apes, despised."
Of course, you know very well (the fate of) those of you who exceeded the bounds (and broke the laws) of Sabbath. We said (to them), "You be the apes, despised and spurned!"
And verily you had (already) known about those who transgressed the Sabbath among you and so We said to them: ‘Be apes, despised’.
You knew those of you who broke the Sabbath We set apart for rest and worship, and you defiled yourselves with sin and so did heaven lay your transgression to your charge and decreed that you be monkeyfied and your monkey-like character and behaviour be viewed with contempt, and that you be despised and rejected of men"
Youknew those who broke the law of Sabbath; We said to them: “Be likeapes, shunned and rejected”.
You are already aware of those of you who broke the Sabbath. We said to them, “Be disgraced apes!”
And you knew of those amongst you who transgressed the Sabbath, and so We said to them: Be despicable monkeys.
You have heard of those of you that broke the Sabbath. We said to them: ‘Change into detested apes.‘
You have known about those among you who desecrated the Sabbath. We said to them, "Be you as despicable as apes."
You know those of you who profane the Sabbath, so We told them, "Be despicable apes."
You know those of you who transgressed during the Sabbath, so We told them, “Be as despicable as apes.”
And, already you knew those among you who transgressed on the Sabbath. So, We said to them, “Be apes, despised!”
And certainly you have known those among you who exceeded the limits on the Sabbath, so We said to them: ' Be you (as) apes despised and rejected '.
You are well aware of those of you who broke the Sabbath. To them We said, 'Be as despicable apes.'
And you are well aware of those of you who broke the Sabbath, whereupon We said unto them, "Be as apes despicable!"
And certainly you have known those among you who exceeded the limits of the Sabbath, so We said to them: Be (as) apes, despised and hated
And surely, you have known the end of those amongst you, who transgressed in the matter of the Sabbath. So WE said to them, `Be ye apes, despised.
And you have indeed known those among you who transgressed in the matter of the Sabbath, and so We said to them, “Be you apes, outcast.
And you knew well those among you who transgressed in the matter of the (Sacred) day (of Sabbath): We said to them: "Be you (like) monkeys, despised and rejected."
You knew those among you who transgressed the Sabbath. We said to them, “Be apes, despised.”
And you surely knew those of you who violated the Sabbath. We said to them, 'Be despicable apes!'
And you had already known about those who transgressed among you concerning the sabbath, and We said to them, "Be apes, despised."
And indeed, you know of those among you who transgressed in the Sabbath, so We said to them, 'Become apes, despised.'
And well ye knew those amongst you who transgressed in the matter of the Sabbath: We said to them: "Be ye apes, despised and rejected."
And well ye knew those amongst you who transgressed in the matter of the Sabbath: We said to them: "Be ye apes, despised and rejected."
فَجَعَلۡنَـٰهَا نَكَـٰلࣰا لِّمَا بَیۡنَ یَدَیۡهَا وَمَا خَلۡفَهَا وَمَوۡعِظَةࣰ لِّلۡمُتَّقِینَ ٦٦
We made this an example to those people who were there at the time and to those who came after them, and a lesson to all who are mindful of God
So We made this an example of punishment in front of them (own people) and to those after them (succeeding generations), and a lesson for the pious.
And We made it a deterrent unto those of their day and those after them, and an exhortation unto the God-fearing
And whom We made an example for the people (of the day) and those after them, and warning for those who fear God
This was so it can be an exemplary punishment for those who were present (who experienced this event) and their successors and a lesson for those who seek protection.
We made it an exemplary punishment for those there then, and those coming afterwards, and a warning to those who have taqwa.
So We made it an exemplary punishment for the present and the succeeding [generations], and an advice to the Godwary
We made it a severe affliction exemplary for their own generations and those to follow them, and instruction and guidance for the God-revering, pious
Thus We made this (incident) an example to learn a lesson from, for those present at the time (of its occurrence) and (also) for those who came after it and an admonition to all those who guard against evil
And We made it a punishment exemplary for all the former times and for the latter, and an admonition to such as are godfearing
So, We made it an exemplary punishment for those of that time and those after that, and a lesson for those who are cautious (of God).
In this manner, I made them an example for God respecting people of their time, as well as for the generations to com
So We made it a lesson in their own time, and for their descendants, and a lesson to those who are aware of God
Thus We made it a deterrent for their generation and for subsequent generations, and a lesson for the mindfulpl (of God).
Thus we made them an example unto those who stood before them, and those who should come after them, and a warning unto those who fear
So We made this incident (of that town) a warning to the surrounding towns (others of their time) and to succeeding generations, and a lesson for the pious
And We made it an exemplary punishment for all that is before it and for all that is behind it and an admonition for those who safeguard their own souls.
And we made them an example unto those who were contemporary with them, and unto those who came after them, and a warning to the pious
Thus We made them an example unto those who stood before them, and those who should come after them, and a warning unto those who fear Allah
We made it a punishment for the former times and for the latter, an exhortation to the cautious
And we made them a warning to those of their day, and to those who came after them, and a caution to the God-fearing
So We made this a warning sign for what was in between its two hands (contemporary era) and that which came after it, and a reminder to those who are Al-Muttaqun
Then, We made this an exemplary punishment for the former of them, and of succeeding generations, and an admonishment for the ones who are Godfearing.
We made it an example for their time and later times. It was a lesson to those who have reverence.
Thus, We made their fate an example to their own people and to succeeding generations, and a lesson to those who are God-conscious
Thus We made their end a warning to the people of their time and succeeding generations, and an admonition for God-fearing people
So We made them an example to those who witnessed it and those who came after it and an admonition to those who guard against evil
So We made this (event) an exemplary punishment for those who were in front of them (witnessing it) and those who came after them and an admonition * for those who guard (against evil). * Warning, advice.
We set it then as an exemplary punishment for those present at that time and for those who lived thereafter. And We made it a lesson for the pious
So We made this (event) a lesson of warning for their contemporaries as well as later generations, and (a source of) admonition for the pious
And We did this as a punishment for what they had done in it and also afterwards, and a reminder to the righteous
So it was that We made it into an example for what had happened in it and also what had passed, and a reminder to the righteous.
So it was that We made it burdensome for what had happened in it and also afterwards, and as a reminder to the righteous.
So We made it (a) severe exemplary punishment for what (is) between its hands and what (is) behind it, and (an) advice/warning , to the fearing and obeying
and set them up as a warning example for their time and for all times to come, as well as an admonition to all who are conscious of God
And so We set them up as a warning and example for their time and for all times to come, as well as an admonition to all who are conscious of Allah [’s power]
So We made it (i.e. the city "and its population") an (exemplary) torture for their own (Literally: between its two hands) and what is behind it (i.e. succeeding "generations") and an admonition for the pious
And We made it an example to their own and to succeeding generations, and an admonition to the Allah-fearing
in order to set up an example for their contemporaries and coming generations and to make it a reminder for the pious
Thus, We made it a deterrent for those around and (those who came) after them — and a lesson for the God-fearing
We made it an exemplary punishment for those who were present, and for those who would succeed them, and (also) an admonition for the “Pious” (for those who guard themselves against falling into temptation or sin / or for those who show obedience & reverence to Allâh).
We turned them into an (eye opening) example for their generation, and for others to follow. (We turned them into) an admonition for the pious
And We made it an exemplary punishment for those who were present and for those who would succeed them, and (also) an admonition for the Pious.
Such fateful attribute We ascribed to them was intended to serve as an example to their contemporaries and to those who would follow, as well as a caution to those who entertain the profound reverence dutiful to Allah
So, We made their fate an example for their generation and those who followed them, and a clear lesson for the God-fearing
So We made their fate an example to present and future generations, and a lesson to the God-fearing.
And We made this a punishment for what lead up to it and what came after and an admonition to those who beware (of Allah).
We made their fate an example to their own generation and to those that followed them, and a lesson to the righteous
We set them up as an example for their generation, as well as subsequent generations, and an enlightenment for the righteous.
We made them a warning for their time and for all times to come and an example for those that are mindful of God.
We made them a warning for their time and for all times to come and an example for those that are mindful of God.
So, We made it, a deterrent abuse for what was between its (Their time) hands and what was behind it (Later times), and wisdom for the pious.
So We made it an exemplary punishment to those who witnessed it and to their posterity and an admonishment to the pious ones
Through that [punishment] We set an example to their own time and for all times to come, and an admonition to the God- fearing.
And We made it a lesson to their times and for the future generations who would (learn from history and) choose to walk aright
So We made them an example to those who witnessed it and those who came after it, and an admonition to those who guard (against evil)
Thus WE made it an example to those of its time and to those who came after it, and a lesson to those who fear God
So We made it an exemplary punishment for their time and for times to come, and an admonition for the reverent
So We made it an example to (others in) their own time and to their generations, and a lesson to those who fear Allah
So We made it an exemplary punishment for their generation and the generations to follow, and a lesson for the virtuous.
Thus We made it a deterrent for their generation, and for subsequent generations, and a lesson for the righteous
And We made it a deterrent punishment for those who were present and those who succeeded [them] and a lesson for those who fear Allah
And We made it a deterrent punishment to those before them and those behind them, and a warning unto those who fear.
So We made it an example to their own time and to their posterity, and a lesson to those who fear God
So We made it an example to their own time and to their posterity, and a lesson to those who fear Allah
وَإِذۡ قَالَ مُوسَىٰ لِقَوۡمِهِۦۤ إِنَّ ٱللَّهَ یَأۡمُرُكُمۡ أَن تَذۡبَحُوا۟ بَقَرَةࣰۖ قَالُوۤا۟ أَتَتَّخِذُنَا هُزُوࣰاۖ قَالَ أَعُوذُ بِٱللَّهِ أَنۡ أَكُونَ مِنَ ٱلۡجَـٰهِلِینَ ٦٧
Remember when Moses said to his people, ‘God commands you to sacrifice a cow.’ They said, ‘Are you making fun of us?’ He answered, ‘God forbid that I should be so ignorant.’
And (remember) when Moses said to his people:“Surely, Allah commands you that you slaughter a cow,” they said: “Do you make fun of us?” He said: “I take refuge with Allah from being among the ignorant.”
And recall what time Musa said unto his people: verily Allah commandeth you that ye slaughter a cow. They said: makest thou a jest of us? He said take refuge with Allah that I should be of the ignorant
Remember, when Moses said to his people: "God demands that you sacrifice a cow," they said: "Are you making fun of us?" And he said: "God forbid that I be of the ignorant."
And recall when Moses said to his people, “Allah commands you to slaughter a cow.” They said, “Are you mocking us?” He said, “I seek refuge in Allah, my essential reality, from being among the ignorant (those who are veiled from the reality).”
And when Musa said to his people, ´Allah commands you to sacrifice a cow,´ they said, ´What! Are you making a mockery of us?´ He said, ´I seek refuge with Allah from being one of the ignorant!´
And when Moses said to his people, ‘Indeed Allah commands you to slaughter a cow,’ they said, ‘Do you take us in derision?’ He said, ‘I seek Allah’s protection lest I should be one of the senseless!’
And (remember) when Moses told his people: "God commands you to sacrifice a cow." They responded: "Are you making fun of us?" He replied: "I seek refuge in God lest I should be among the ignorant (by making fun of anybody.)"
(Recall) when Moses said to his people for their own good, `Verily, Allah commands you to slaughter a cow.' They said, `Do you make a mockery of us?' He said, `I seek refuge with Allah from being (one) of the ignorant.
And when Moses said to his people, 'God commands you to sacrifice a cow.' They said, 'Dost thou take us in mockery?' He said, 'I take refuge with God, lest I should be one of the ignorant.
And (remember) when Moses told his people: “Indeed God orders you to sacrifice a cow.” They said: “Are you kidding with us?” Moses said: “I seek God’s protection that I be among the ignorant ones.”
[In another incident,] Moses asked his people to [follow the order of God and to] sacrifice a cow [to put its flesh upon a slaughtered man to bring him to life so that he introduce his killer]. Their response was: “You are kidding!” Moses said: “I seek refuge in God from these ignorant people.”
And remember Moses said to his people, “God commands that you sacrifice a heifer.” They said, “Are you trying to make a fool of us?” He said, “I seek refuge with God from being ignorant.
And recall when Moses said to his people, “Indeed, Allah commands you to slaughter a cow.” They said, “Do you make a mockery of us?” He said, “I seek refuge with Allah from being one of the ignorant.”
And when Moses said to his people, 'God bids you slaughter a cow,' they said, 'Art thou making a jest of us?' Said he, 'I seek refuge with God from being one of the unwise.
And (remember) when Moosa said to his people, "Allah commands you to sacrifice a cow"; they said, "Are you making fun of us?" He answered, "Allah forbid that I should be of the ignorant!"
And when Moses said to his people, “Truly Allah commands you to slaughter a cow.” They said, “Are you taking us for a jest?” He Said, “I seek refuge from Allah that I be of those who are the ignorant.”
And when Moses said unto his people, verily God commandeth you to sacrifice a cow; they answered, dost thou make a jest of us? Moses said, God fobid that I should be one of the foolish
And remember when Moses said to his people, "Allah bids you slaughter a heifer." they said, "Are you making a jest of us?" Said he, "I seek refuge with Allah from being one of the unwise."
When Moses said to his nation: 'Allah commands you to slaughter a cow, ' they replied: 'Are you taking us in mockery? ' 'I seek protection with Allah lest I should be one of the ignorant' he said
And when Moses said to his people, "Verily, God bids you sacrifice a COW;" they said, "Makest thou a jest of us?" He said, "God keep me from being one of the foolish."
And when Musa said to his nation: “Without doubt, Allah commands you that you should sacrifice the cow.” They said: "Do you make fun of us?” (Musa) said: “I seek protection in Allah from being an ignorant.
And mention when Moses said to his folk: Truly, God commands that you sacrifice a cow. They said: Hast thou taken us to thyself in mockery? He said: I take refuge with God that I be among the ones who are ignorant!
Remember that Moses said to his people, “Indeed, Allah commands that you sacrifice a cow.” They said, “Do you ridicule us?” He said, “I seek refuge with Allah from being so ignorant.”
Remember the incident when Moses said to his people: "Allah commands you to sacrifice a cow," they replied, "do you ridicule us?" Moses answered, "I seek the protection of Allah from being one of the ignorant."
Then call to mind the other event: when Moses said to his people, "Allah commands you to sacrifice a cow," they replied, "Do you mean to have a jest with us?" He answered, "I crave Allah´s protection from behaving like ignorant people."
And when Moses said to his people: Surely Allah commands you to sacrifice a cow. They said: Dost thou ridicule us? He said: I seek refuge with Allah from being one of the ignorant
And when Musa said to his people, "Allah commands you that you should certainly slaughter a cow. "They remarked, "Are you taking us as a joke?" He (Musa) said, "I seek the protection of Allah from my being one among the ignorant."
And that time when Moses told his people, "Allah does command you to sacrifice a cow "! They said, "Are you teasing us?" He said, "I seek refuge with Allah from being among the ignorant!"
And (also recall) when Musa (Moses) said to his people: ‘Verily, Allah enjoins you to sacrifice a cow.’ They said: ‘Do you make fools of us?’ Musa (Moses) said: ‘I seek the protection of Allah (against) becoming one of the ignorant.
And Moses said to his people: "God orders you to slaughter a heifer." They said: "Do you mock us" He said: "I seek refuge with God that I not be of the ignorant ones."
And Moses said to his people: "God orders you to slaughter a heifer." They said: "Do you mock us?" He said: "I seek refuge with God that I not be of the ignorant ones.
And Moses said to his people: "God orders you to slaughter a heifer." They said: "Do you mock us?" He said: "I seek refuge with God that I not be of the ignorant ones."
And when Moses said to his nation: "That God orders/commands you that you slaughter a cow." They said: "Do you take us mockingly ?" He said: "I seek protection by God that I be from the lowly/ignorant."
AND LO! Moses said unto his people: "Behold, God bids you to sacrifice a cow." They said: "Dost thou mock at us?" He answered: "I seek refuge with God against being so ignorant!"
And lo! Moses said unto his people, “Behold, Allah bids you to sacrifice a cow.” They said, “Do you mock at us?” He an swered, “I seek refuge with Allah against being so ignorant!
And as Musa (Moses) said to his people, "Surely Allah commands you to slay a cow, " they said, "Do you take us to yourself in mockery?" He said, "I take refuge in Allah from being one of the ignorant."
And when Moses said unto his people: Lo! Allah commandeth you that ye sacrifice a cow, they said: Dost thou make game of us? He answered: Allah forbid that I should be among the foolish
When Moses said to his people, "God commands you to sacrifice a cow," they asked, "Are you mocking us?" "God forbid, how would I be so ignorant," said Moses
When Musa said to his people, .Allah commands you to slaughter a cow., they said, .Are you making fun of us?. He said, .I seek refuge with Allah from being one of the ignorant
(Recall) when ‘Moses’ said unto his people, "Indeed, Allâh commands you to sacrifice a cow." They said: "Do you take us in ridicule?" He said: ”God forbid that I would be among the ignorant (who lack Faith in Allâh)!”
And (remember that incident) when Musa said to his people, "Allah, in fact, commands you to slaughter a cow." They said, "Are you joking with us?" (Musa) said, "I seek refuge with Allah that I would be so ignorant."
And (recall) when Moses said to his people: ‘Indeed, Allâh commands you to sacrifice a cow’. They said: ‘Do you aim to make us an object of ridicule?’. He said: ‘God forbid that I would be of the ignorant (who delight in mockery)!’
Also, that once when Mussa said to his people: "Allah commands you to sacrifice a cow". They said to Mussa: "Are you trying to make us the object of a practical joke?" Mussa said: "Allah forbid that I be a simpleton"
Rememberwhen Musa said to his people: “Allah commands you to slaughter a cow”. They said: “Are you joking with us?” He replied: “Allah forbids that I should be so bad-mannered”.
And ˹remember˺ when Moses said to his people, “Allah commands you to sacrifice a cow.” They replied, “Are you mocking us?” Moses responded, “I seek refuge in Allah from acting foolishly!”
And when Musa said to his people: "Allah commands you to slaughter a cow." They said: "Are you making fun of us?" He said: "I seek refuge in Allah that I should be so ignorant."
And when Moses said to his people: ‘God commands you to sacrifice a cow,‘³ they replied: ‘Are you mocking us?‘ ‘God forbid that I should be so foolish!‘ he rejoined.
Moses said to his people, "GOD commands you to sacrifice a heifer." They said, "Are you mocking us?" He said, "GOD forbid, that I should behave like the ignorant ones."
When Moses told his people, "God commands you to sacrifice a cow," they said, "Are you making fun of us?" Moses answered, "God forbid that I should be so foolish."
When Moses told his people, “God commands you to sacrifice a cow,” they said, “Are you making fun of us?” Moses answered, “I seek refuge in God from being among the ignorant.”
And when Moses said to his kinfolk, “Allah commands you to slaughter a Cow.” They said, “Do you take us as mockery?” He said, “I am incanting with Allah to be among the ignorant ones.”
And (remember) when Moses said to his people:'Surely,Allah commands you that you should sacrifice a cow '. They said : 'Do you mock us ?'He said :'I take refuge with Allah from being one of the ignorant! '
When Moses said to his people, 'God commands you to sacrifice a cow,' they said, 'Are you mocking at us?' He said, 'God forbid that I should be so ignorant.'
And when Moses said unto his people, "Behold, Allah Commands you to sacrifice a cow" - (So that the belief in it as a deity could be dispelled (2:54), (7:152)) - They said, "Are you mocking us?" Moses said, "I seek refuge in Allah from being so ignorant."
And when Musa said to his people: Surely Allah commands you that you should sacrifice a cow; they said: Do you ridicule us? He said: I seek the protection of Allah from being one of the ignorant
And remember when Moses said to his people, `ALLAH commands you to slaughter a cow,' they said, `Dost thou make a jest of us?' He said `I seek refuge with ALLAH least I should be of the ignorant.
And when Moses said to his people, “God commands you to slaughter a cow,” they said, “Do you take us in mockery?” He said, “I seek refuge in God from being among the ignorant.
And (remember) when, Musa (Moses) said to his people: "Allah commands that you sacrifice a calf." They said: "Are you going to make a laughing-stock of us?" He said: "I seek refuge from Allah that I am among the ignorant (people)!"
When Moses told his people, “God commands you to sacrifice a cow,” they replied, “Are you making fun of us?” He replied, “I seek refuge in God from being among the ignorant.”
And recall when Moses said to his people, 'God commands you to sacrifice a heifer.' They said, 'Do you make a mockery of us?' He said, 'God forbid that I should be so ignorant.'
And [recall] when Moses said to his people, "Indeed, Allah commands you to slaughter a cow." They said, "Do you take us in ridicule?" He said, "I seek refuge in Allah from being among the ignorant."
And when Moses said to his people, 'Indeed, God bids you slaughter a cow,' They said, 'Are you taking us in mockery?' He said, 'I seek refuge with God that I be of the ignorant.'
And remember Moses said to his people: "God commands that ye sacrifice a heifer." They said: "Makest thou a laughing-stock of us?" He said: "God save me from being an ignorant (fool)!"
And remember Moses said to his people: "Allah commands that ye sacrifice a heifer." They said: "Makest thou a laughing-stock of us?" He said: "Allah save me from being an ignorant (fool)!"
قَالُوا۟ ٱدۡعُ لَنَا رَبَّكَ یُبَیِّن لَّنَا مَا هِیَۚ قَالَ إِنَّهُۥ یَقُولُ إِنَّهَا بَقَرَةࣱ لَّا فَارِضࣱ وَلَا بِكۡرٌ عَوَانُۢ بَیۡنَ ذَ ٰلِكَۖ فَٱفۡعَلُوا۟ مَا تُؤۡمَرُونَ ٦٨
They said, ‘Call on your Lord for us, to show us what sort of cow it should be.’ He answered, ‘God says it should be neither too old nor too young, but in between, so do as you are commanded.’
They said: “Call upon your Lord for us so that He will make clear to us what it is!” He said: “He (Allah) says, surely, it should be a cow neither old nor young but between that (2 conditions), so do what you are commanded.”
They said: supplicate for us unto thy Lord that He make manifest unto us whatever she should be. He said: verily He saith, she should be a cow neither old nor young, but middle-aged betwixt that; do then as ye are commanded
"Call on your Lord for us," they said, "that He might inform us what kind she should be." "Neither old nor young, says God, but of age in between," answered Moses. "So do as you are bid."
They said, “Turn to your Rabb to make clear to us what exactly He wants (slaughtered).” “Indeed He says ‘It is a cow which is neither too old nor too young, but in between the two’, so now do as you are commanded.”
They said, ´Ask your Lord to make it clear to us what it should be like.´ He said, ´He says it should be a cow, not old or virgin, but somewhere between the two. So do as you have been told.´
They said, ‘Invoke your Lord for us, that He may clarify for us what she may be.’ He said, ‘He says, She is a cow, neither old nor young, of a middle age. Now do what you are commanded.’
They said, "Pray for us to your Lord that He may make clear to us what it should be like." He (Moses) answered: "He says, it should be a cow neither old nor virgin, middling between the two. So do what you are commanded."
They said, `Pray for us to your Lord to make clear to us what (kind of a cow) it is.' He replied, `Says He, "It indeed is a cow neither too old nor too young, (but) of middle age, in between." Now do as you are commanded.
They said, 'Pray to thy Lord for us, that He may make clear to us what she may be.' He said, 'He says she is a cow neither old, nor virgin, middling between the two; so do that you are bidden.
They said: “Call on your Lord on our behalf to clarify for us what (kind of cow) it is.” He said: “He says: “It is a cow, not old and not young, but in between, a middle-aged one. So, do as you are ordered.””
They [jokingly] said: “Ask your Lord what kind of cow it should be.” Moses responded: “God says that a middle aged cow is good enough. Now that you have your response, follow the Lord’s order.”
They said, “Ask your Lord on our behalf to make plain to us what heifer it is.” He said, “He says the heifer should be neither too old nor too young, but of middle age, now do what you are asked.
They said, “Call upon your Lord to make evident to us what (sort of cow) it is.” He said, “He says it is a cow neither too old nor too young—of median age between that, so do what you are commanded.”
They said, 'Then pray thy Lord for us to show us what she is to be.' He answered, 'He saith it is a cow, nor old, nor young, of middle age between the two; so do as ye are bid.
They said, "Pray to your Lord that He may describe the cow"; said Moosa, "He says that it is a cow neither old nor very young but between the two conditions; so do what you are commanded."
They said, “Ask your Lord for us to make clear for us what it [the cow] is?” He said, “He says ‘It is a cow neither old nor young, middling between that’. So do that which you are commanded.”
They said, pray for us unto thy Lord, that He would shew us what cow it is. Moses answered, he saith, she is neither an old cow, nor a young heifer, but of a middle age between both: Do ye therefore that which ye are commanded
They said, "Then pray to your Lord for us to show us what she is to be." He answered, "He said it is a cow, not old, nor young, of middle age between the two; so do as you are bid."
'Call on your Lord, ' they said, 'to make known to us what she shall be. ' He said: "He says she is a cow neither old, nor virgin, middling between both." Therefore, do as you have been ordered.
They said, "Call on thy Lord for us that He would make plain to us what she is." He said, "God saith, 'She is a cow neither old nor young, but of the middle age between the two:' do therefore what ye are bidden."
They said: “Call upon your Nourisher-Sustainer for us that He may make plain to us what (kind of cow) it is!” (Musa) said: “He says, verily, it is ' a cow neither too old nor too young, ideally growing between these (two extremes)’: so do what you are commanded.”
They said: Call to thy Lord for us to make manifest to us what she is! Moses said: Truly, He says: She should be a cow that is neither old nor virgin —middle-aged between them— so accomplish what you are commanded.
They said, “Ask for us for your Lord to explain which it is.” He said, “(Allah) says that it is a cow not old and not young but in between old and young. Now do as you are told.”
Request your Lord, they said, "to give us some details of that cow." Moses replied: "Allah says, the cow should neither be too old nor too young but of middle age;" do, therefore, what you are commanded
Then they said, "Please make a request to your Lord to give us some details of the cow." Moses answered, "Allah says that the cow should neither be old nor immature but of middle age. Do, therefore, as you are bidden."
They said: Call on thy Lord for our sake to make it plain to us what she is. (Moses) said: He says, Surely she is a cow neither advanced in age nor too young, of middle age between these (two); so do what you are commanded
They said, "Call on your Fosterer on our behalf to make clear to us what this (cow) is." He (Musa) replied, "He says that it is a cow which is neither old nor (very) young, middle aged between those two, so do what you are ordered to do."
They said, "Invoke your Lord for us to make clear to us what she is to be like." Said he, "HE does say that the cow should be neither old, nor young, but of an age in between. Now carry out what you have been commanded to do! "
(Then) they said: ‘Pray for us to your Lord that He may make clear to us what kind of cow (that) shall be.’ (Musa [Moses]) said: ‘Certainly, He ordains that the cow is to be neither old nor young (heifer), but in between (fully grown). So now implement what you have been ordered.
They said: "Call upon your Lord for us that He may clarify which it is." He said: "He says it is a heifer neither too old nor too young, an age between that. So now do as you are commanded."
They said: "Call upon your Lord for us that He may clarify which it is." He said: "He says it is a heifer neither too old nor too young, an age between that. So now do as you are commanded.
They said: "Call upon your Lord for us that He may clarify which it is." He said: "He says it is a heifer neither too old nor too young, an age between that. So now do as you are commanded."
They said: "Call for us your Lord He clarifies for us what it is." He (Moses) said: "That He says that it is a cow not (an) old aged animal , and nor first born/virgin , middle aged between that, so make/do what you are ordered/commanded."
Said they: "Pray on our behalf unto thy Sustainer that He make clear to us what she is to be like." [Moses] replied: "Behold, He says it is to be a cow neither old nor immature, but of art age in-between. Do, then, what you have been bidden!"
Said they, “Pray on our behalf unto your Sustainer that He make clear to us what she is to be like.” [Moses] replied, “Behold, He says it is to be a cow neither old nor immature, but an age in-between. Do, then, what you have been bidden!
They said, "Invoke your Lord for us that He make evident to us what (cow) she is." He said, "Surely He says that surely she is a cow neither too old, nor new, middling between the two. So, perform what you are commanded."
They said: Pray for us unto thy Lord that He make clear to us what (cow) she is. (Moses) answered: Lo! He saith, Verily she is a cow neither with calf nor immature; (she is) between the two conditions; so do that which ye are commanded
They demanded, "Ask your Lord to describe the kind of cow He wants us to slaughter." Moses explained, "It must be neither too old nor too young, thus do whatever you are commanded to do." Moses then told them to do as they were ordered
They said, .Pray for us to your Lord that He makes it clear to us what sort (of cow) should she be. He said, .He says she should be a cow neither too old, nor too young - of some middle age in between. Now, do what you are being asked to do
They said: “Implore and pray to your Lord to show us which one." ‘Moses’ said: "The Lord says: 'It is a cow which is neither old nor virgin, but median between that,' thus, do what you are commanded.’”
They said, "(Oh Musa), call your Lord for us and have Him ascertain for us, (exactly) what is it (that He wants slaughtered)?" Musa said, "In fact, He says that the cow should neither be too old nor too young, but rather of an age between the two extremes. Now carry out what you are told!"
They said: ‘Call upon your Lord to show us which one’. Moses said: ‘The Lord says: ‘It is a cow which is neither old nor virgin, but of middling age'. Now, therefore, do what you are commanded’.
They said to Mussa: "Beseech Allah, your Creator, to point out to us the kind of cow". Mussa said: Allah says: "It is a cow neither old nor young but in an intermediate stage and now Allah has commanded and you shall have to obey"
They said: “Then ask your Lord to explain what sort of cow it is”. He answered: “He says she is neither old nor young but in-between, so do as instructed”.
They said, “Call upon your Lord to clarify for us what type ˹of cow˺ it should be!” He replied, “Allah says, ‘The cow should neither be old nor young but in between. So do as you are commanded!’”
They said: "Call your Lord for us to explain to us what she is to be like." He said: "He says, she is to be a cow which is not too old nor too young, but middle-aged, so do what you have been commanded."
Call on your Lord,‘ they said, ‘to make known to us what kind of cow she shall be.‘ He replied: ‘Your Lord says: "Let her be neither an old cow nor a young heifer, but in between." Do, therefore, as you are bidden.‘
They said, "Call upon your Lord to show us which one." He said, "He says that she is a heifer that is neither too old, nor too young; of an intermediate age. Now, carry out what you are commanded to do."
They said, "Pray to your Lord for us that He would clarify for us which kind." He said, "He says that it is a heifer, neither old, nor virgin, but middle-aged, so do as you are told.
They said, “Pray to your Lord for us that He would clarify for us which kind.” He said, “He says that it is a heifer, neither old, nor virgin, but middle-aged, so do as you are told.
They said, “Call for us your Lord to clarify for us what it is?” He said, “He says it is a cow, neither too old, nor virgin, but a middle in between of that. So, do what you were commanding.”
They said 'Ask your Lord for us to make it clear to us what she is.' Moses said:'He says : Surely she is a cow neither old nor young, but of middle age; so do what you are commanded '
They said, 'Pray on our behalf to your Lord to make plain to us what kind of cow she should be.' He said, 'He says let her be neither an old cow nor a young heifer, but of an age in between. Do, then, as you are commanded.'
(Now, they started making excuses.) They said, "Ask your Sustainer on our behalf what kind of a cow it should be." Moses answered, "Allah says that she is a cow neither too old nor too young. She is between the two conditions - so do as you are commanded."
They said: Call on your Lord for our sake to make it plain to us what she is. Musa said: He says, Surely she is a cow neither advanced in age nor too young, of middle age between that (and this); do therefore what you are commanded
They said, `Pray for us to thy Lord that HE make plain to us what she is,' He answered, `God says, it is a cow, neither old nor young, full-grown between the two; now do what you are commanded.
They said, “Call upon your Lord for us, that He may clarify for us what she is.” He said, “He says she is a cow neither old nor without calf, middling between them: so do what you are commanded.
They said: "Pray to your Lord on our behalf to explain to us what (calf) it is!" He said: "He says: The calf should be neither too old, nor too young, but of middling age: Now do what you are commanded!"
They said, “Ask your Lord to clarify for us what kind.” He replied, “He says it’s a cow, not too old nor too young, but of middle age. So do what you’re commanded.”
They said, 'Call upon your Lord to show us which one.' He said, 'He says she is a heifer, neither too old, nor too young, but in between. So do what you are commanded.'
They said, "Call upon your Lord to make clear to us what it is." [Moses] said, "[ Allah ] says, 'It is a cow which is neither old nor virgin, but median between that,' so do what you are commanded."
They said, 'Pray to your Lord for us to show us what she is to be.' He said, 'Indeed, He says it is a cow, neither old, nor young, of middle age between the two; so do what you are commanded.'
They said: "Beseech on our behalf Thy Lord to make plain to us what (heifer) it is!" He said; "He says: The heifer should be neither too old nor too young, but of middling age. Now do what ye are commanded!"
They said: "Beseech on our behalf Thy Lord to make plain to us what (heifer) it is!" He said; "He says: The heifer should be neither too old nor too young, but of middling age. Now do what ye are commanded!"
قَالُوا۟ ٱدۡعُ لَنَا رَبَّكَ یُبَیِّن لَّنَا مَا لَوۡنُهَاۚ قَالَ إِنَّهُۥ یَقُولُ إِنَّهَا بَقَرَةࣱ صَفۡرَاۤءُ فَاقِعࣱ لَّوۡنُهَا تَسُرُّ ٱلنَّـٰظِرِینَ ٦٩
They said, ‘Call on your Lord for us, to show us what colour it should be.’ He answered, ‘God says it should be a bright yellow cow, pleasing to the eye.’
They said: “Call upon your Lord for us to make clear to us what its color is.” He said: “Surely, He (Allah) says, it is a cow yellow bright in its color that pleases the beholders (who look at).”
They said: supplicate for us unto thy Lord that He make manifest unto us whatever her colour should be. He said: verily He saith, she should be a yellow cow the colour whereof is deepest, delighting the beholders
"Call on your Lord," they said, "to tell us the colour of the cow." "God says," answered Moses, "a fawn coloured cow, rich yellow, well pleasing to the eye."
(Unsatisfied with this answer, they went into further unnecessary detail and) said, “Turn to your Rabb to inform us of its color.” “Indeed He says, ‘It is a yellow cow, bright in color – pleasing to the eye.’”
They said, ´Ask your Lord to make it clear to us what colour it should be.´ He said, ´He says it should be a red cow, the colour of sorrel, a pleasure to all who look.´
They said, ‘Invoke your Lord for us, that He may clarify for us what her colour may be.’ He said, ‘He says, She is a cow that is yellow, of a bright hue, pleasing to the onlookers.’
They (continuing to make trouble about the matter) responded: "Pray for us to your Lord that He may make clear to us what color it should be." He (Moses) answered: "He says, it should be a yellow cow, radiant its color, gladdening those who see."
They said, `Pray for us to your Lord to make clear to us of what colour it is.' He replied, `Says He, "It is a cow fawn of colour, is intensely rich in tone, very pleasing to the beholders."
They said, 'Pray to thy Lord for us, that He make clear to us what her colour may be.' He said, 'He says she shall be a golden cow, bright her colour, gladdening the beholders.
They said: “Call on your Lord on our behalf to clarify for us what is its color.” He said: “He says: “It is a cow, yellow with its color bright, pleasing the viewers.””
They [continued sporting and] said: “Ask your Lord about its color.” Moses said: “God says that it should be a bright and jazzy yellow colored cow .”
They said, “Ask your Lord on our behalf to make plain to us its color.” He said, “He says a fawn-colored heifer, natural and rich in tone, the admiration of all beholders.
They said, “Call upon your Lord to make evident to us what its color is.” He said, “Indeed, He says that it is surely a yellow cow, bright in color, pleasing to the beholders.”
They said, 'Pray now thy Lord to show us what her colour is to be.' He answered, 'He saith it is a dun cow, intensely dun, her colour delighting those who look upon her.
They said, "Pray to your Lord that He may reveal its colour to us"; answered Moosa, "Indeed He says it is a yellow cow, of bright colour, pleasing to the beholders."
They said, “Ask your Lord for us to make clear for us what color it is.” He said, “He says ‘It is a yellow cow immaculate in color. It pleases those who look on it.’”
They said, pray for us unto thy Lord that he would shew us what colour she is of. Moses answered, he saith, she is a red cow, intensely red, her colour rejoiceth the beholders
They said, "Pray now to your Lord to show us what her colour is to be." He answered, "He said it is a fawn-coloured heifer, intensely fawn, her colour delighting those who look upon her."
'Call on your Lord, ' they said, 'to make known to us what her color shall be. ' 'Your Lord says: "The cow is yellow, a rich yellow pleasing to the onlookers."
They said, "Call on your Lord for us, that he would make plain to us what is her colour." He said, "God saith, 'She is a fawn-coloured cow; her colour is very bright; she rejoiceth the beholders.' "
They said: “Call upon your Nourisher-Sustainer for us to make plain to us what is its colour.” (Musa) said: “Verily, He says 'verily, it is a yellow cow, bright is its colour. She delights the beholders.' ”
They said: Call to thy Lord for us to make manifest to us what hue she is. He said: Truly, He says: She is a saffron-colored cow —one that is bright in hue— that makes the ones who look on her joyous.
They said, “Ask for us for your Lord to tell us what color it should be.” He said, “(Allah) says that it should be a yellow cow. The color should be bright and admired by those who see it.”
Request your Lord again they said, "to clarify for us her color." Moses replied: "Allah says, the said cow should be of a rich and deep yellow color pleasing to the eyes."
But they further asked, "Please request your Lord to make it clear to us of what colour she should be." Moses answered, "He says that she should be of yellow colour, so deep and bright as to delight the beholders."
They said: Call on thy Lord for our sake to make it clear to us what her colour is. (Moses) said: He says, She is a yellow cow; her colour is intensely yellow delighting the beholders
They said, "Call on your Fosterer on our behalf to make clear to us, what should be its colour." Musa answered, "He says it should be a yellow coloured cow, its colour should be intensely yellow, delighting those who look at it.
They said, "Invoke, for us, your Lord to make clear to us of what colour she is to be!" He said, "HE does say that the cow should be yellow — bright in colour, pleasing to the beholders."
They (again) said: ‘Pray to your Lord for us that He may specify what her colour should be.’ Musa (Moses) said: ‘He says the cow should be yellow, rich in tone, (so attractive that) it pleases the viewers.
They said: "Call upon your Lord for us that He may clarify what color it is." He said: "He says it is a yellow heifer with a strong color, pleasing to those who see it."
They said: "Call upon your Lord for us that He may clarify what color it is." He said: "He says it is a yellow heifer with a strong color, pleasing to those who see it."
They said: "Call upon your Lord for us that He may clarify what color it is." He said: "He says it is a yellow heifer with a strong color, pleasing to those who see it."
They said: "Call for us your Lord, (to) clarify for us what its colour (is)." He said: "That He says, that it truly is a cow, yellowish , clear pure bright yellow its colour, it delights the lookers."
Said they: "Pray on our behalf unto thy Sustainer that He make clear to us what her colour should be. "[Mopes] answered: "Behold; He says it is to be a yellow cow, bright of hue, pleasing to the beholder."
Said they, “Pray on our behalf unto your Sustainer that He make clear to us what her colour should be.” [Moses] answered, “Behold, He says it is to be a yellow cow, bright of hue, pleasing to the beholder.
They said, "Invoke your Lord for us that He make evident to us what color she is." He said, "Surely He says that surely she is a yellow cow, bright (is) her color, pleasing to the onlookers"
They said: Pray for us unto thy Lord that He make clear to us of what colour she is. (Moses) answered: Lo! He saith: Verily she is a yellow cow. Bright is her colour, gladdening beholders
They further demanded Moses to ask the Lord what color the cow has to be. Moses answered, "The Lord says that the cow must be yellow, a beautiful yellow"
They said, .Pray for us to your Lord that He makes it clear to us of what colour it should be. He said: .He says that she should be a yellow cow, rich yellow in her colour that should please the onlookers
They said: “Implore and pray to your Lord to show us what is its color." Moses said: "The Lord says: 'It is yellow, very bright color, appealing to those who see it.’”
(Again) they said, "(Oh Musa), call your Lord for us, and have Him ascertain for us its color." (Musa) said, "He says that the cow is yellow; bright and brilliant yellow that delights the onlookers."
They said: ‘Call upon your Lord to show us what is its color’. Moses said: “The Lord says: ‘It is yellow, very bright color, appealing to those who see it”.
Again they said: "Beseech Allah, your Creator, on our behalf to indicate to us its colour". Mussa said: Allah says: "It is a vivid yellow cow particularly attractive to beholders"
They said: “Ask your Lord to clarify what colour she is”. He said: “Allah says it is a light-yellow coloured cow, pleasing to the onlookers”.
They said, “Call upon your Lord to specify for us its colour.” He replied, “Allah says, ‘It should be a bright yellow cow—pleasant to see.’”
They said: "Call your Lord for us to explain to us what colour she should be." He said: "He says, she should be of an intense yellow colour that is pleasing to look at."
Call on your Lord,‘ they said, ‘to make known to us what her colour shall be.‘ He replied: ‘Your Lord says: "Let the cow be yellow, a rich yellow, pleasing to those that see it
They said, "Call upon your Lord to show us her color." He said, "He says that she is a yellow heifer, bright colored, pleases the beholders."
They said, "Pray to your Lord for us to clarify to us what color she should be." Moses said, "He says it is a yellow heifer, bright yellow-colored, pleasing to look at."
They said, “Pray to your Lord for us to clarify to us what color she should be.” Moses said, “He says it is a yellow heifer, bright yellow-colored, pleasing to look at.”
They said, “Call for us your Lord to clarify for us what is its color?” He said, “He says it is a yellow cow, intense in color, pleasing to the lookers.”
They said:'Ask your Lord for us to make it clear to us what colour she should be.'Moses replied:'He says she should be a yellow cow,bright in colour, giving delight to the beholders '
They said, 'Pray on our behalf to your Lord to make clear to us of what colour she should be.' [Moses] replied, 'He says let her be a yellow cow, bright of hue, pleasing to the beholder.'
They said, "Call for us unto your Lord that He make it clear to us of what color she is." Moses answered, "Well, she is a yellow cow. Bright is her color, pleasing to beholders."
They said: Call on your Lord for our sake to make it plain to us what her color is. Musa said: He says, Surely she is a yellow cow; her color is intensely yellow, giving delight to the beholders
They said, `Pray for us to thy Lord that HE make plain to us of what colour she is.' He answered, `God says, it is a cow of dun colour, pure and rich in tone, delighting the beholders.
They said, “Call upon your Lord for us, that He may clarify for us what her color is.” He said, “He says she is a yellow cow. Bright is her color, pleasing the onlookers.
They said: "Pray to your Lord on our behalf to explain to us her color." He said: "He says: A fawn-colored calf (heifer, also name of this Sura), pure and rich in shade, admired by (its) seers!"
They said, “Ask your Lord to clarify for us its color.” He replied, “He says it’s a cow, bright yellow in color, pleasing to the onlookers.”
They said, 'Call upon your Lord to show us what her color is.' He said, 'He says she is a yellow heifer, bright in color, pleasing to the beholders.'
They said, "Call upon your Lord to show us what is her color." He said, "He says, 'It is a yellow cow, bright in color - pleasing to the observers.' "
They said, 'Pray for us to your Lord to show us what her colour is to be.' He said, 'Indeed, He says, indeed it is a yellow cow, bright is her colour, delighting the beholders.'
They said: "Beseech on our behalf Thy Lord to make plain to us Her colour." He said: "He says: A fawn-coloured heifer, pure and rich in tone, the admiration of beholders!"
They said: "Beseech on our behalf Thy Lord to make plain to us Her colour." He said: "He says: A fawn-coloured heifer, pure and rich in tone, the admiration of beholders!"
قَالُوا۟ ٱدۡعُ لَنَا رَبَّكَ یُبَیِّن لَّنَا مَا هِیَ إِنَّ ٱلۡبَقَرَ تَشَـٰبَهَ عَلَیۡنَا وَإِنَّاۤ إِن شَاۤءَ ٱللَّهُ لَمُهۡتَدُونَ ٧٠
They said, ‘Call on your Lord for us, to show us [exactly] what it is: all cows are more or less alike to us. With God’s will, we shall be guided.’
They said: “Call upon your Lord for us to make clear to us what it is. Surely, the cows are all alike to us. And surely, if Allah wills, we shall be guided.”
They said supplicate for us unto thy Lord that He make manifest unto us whatever she should be, for verily the cow hath become dubious unto us and verily we, if God will, shall beguided
"Call on your Lord," they said, "to name its variety, as cows be all alike to us. If God wills we shall be guided aright."
(Further insisting) they said, “Turn to your Rabb to make clear to us exactly the kind of cow He wants us to slaughter; for many cows fit this description? Allah willing, we will find the right cow...”
They said, ´Ask your Lord to make it clear to us what it should be like. Cows are all much the same to us. Then, if Allah wills, we will be guided.´
They said, ‘Invoke your Lord for us, that He may clarify for us what she may be. Indeed all cows are much alike to us, and, if Allah wishes, we will surely be guided.’
They (still unwilling to carry out the order) replied: "Pray for us to your Lord that He make clear to us what it should be like; cows are much alike to us; and if God wills, we will then be guided (to find the precise type of cow we are commanded to sacrifice, and sacrifice it.)"
They said, `Pray for us to your Lord to make clear to us what it (- the cow in question) is (definitely like); for (all such) cows are much alike to us, and we shall indeed, if Allah will, be guided to the right goal.
They said, 'Pray to thy Lord for us, that He make clear to us what she may be; cows are much alike to us; and, if God will, we shall then be guided.
They said: “Call on your Lord on our behalf to clarify for us what (kind) it is, indeed, all cows look alike to us, and God willing we will be guided.”
They [continued their jokes and] said: “Ask your Lord to be more specific as there are so many cows with these characteristics! then God willing, we will find it.”
They said, “Ask your Lord on our behalf to make clear to us which kind, to us all heifers are alike. We indeed wish for guidance, if God wills.
They said, “Call upon your Lord to make evident to us what (sort of) cow it is; surely all cows look alike to us and—if Allah wills— we shall most surely be guided.”
Again they said, 'Pray thy Lord to show us what she is to be; for cows appear the same to us; then we, if God will, shall be guided.
They said, "Pray to your Lord that He may clearly describe the cow to us, we are really in a doubt as to which cow it is; and if Allah wills, we will attain guidance."
They said, “Ask your Lord for us to make clear for us what it [precisely] is? Indeed the cows look similar one to another for us, for truly if Allah wills we certainly will be of those who are rightly guided.”
They said, pray for us unto thy Lord, that He would further shew us what cow it is, for several cows with us are like one another, and we, if God please, will be directed
Again they said, "Pray to your Lord to show us what she is to be; for cows appear the same to us; then we, if Allah will, shall be guided."
'Call on your Lord, ' they said, 'to make known to us which cow she shall be; to us cows look alike. If Allah wills, we shall be guided.
They said, "Call on they Lord for us that He would make plain to us what cow it is - for to us are cows alike, - and verily, if God please, we shall be guided rightly:"
They said: “Call upon your Nourisher-Sustainer for us to make plain to us what she is: certainly this particular cow has become undefined for us. And certainly, if Allah wished, we shall soon be those who find the clue.”
They said: Call to thy Lord for us to make manifest to us what she is. Truly, cows resembled one another to us, and, truly, if God willed we would be ones who are truly guided.
They said, “Ask for us for your Lord to explain exactly which one it is. Cows all look alike to us. We want guidance if Allah wills.”
Again they said: "Request your Lord to clarify for us the exact type of cow she should be, for to us all cows look alike; if Allah wills, we shall be rightly guided."
Again they said, "Pray your Lord to specify for us the kind of cow that is required; for cows (of this type) look alike to us. We shall then find her, if God so wills."
They said: Call on thy Lord for our sake to make it clear to us what she is, for surely to us the cows are all alike, and if Allah please we shall surely be guided aright
They said, "Call on your Fosterer on our behalf to make clear to us, what is it (exactly), cows are certainly alike to us, and if Allah wills, we shall certainly be guided."
They said, "Invoke, for us, your Lord to make clear to us what she is to be like; for, all cows look alike to us! And now, Allah willing, we shall indeed be guided!"
(This time) they said: ‘Pray for us to your Lord that He may make clear to us what exact type of cow it is (because) the cow has become doubtful to us, and if Allah so wills, we shall indeed be guided aright.
They said: "Call upon your Lord for us that He may clarify which one it is, for the heifers all look alike to us and we will, God willing, be guided."
They said: "Call upon your Lord for us that He may clarify which one it is, for the heifers all look alike to us and we will, God willing, be guided."
They said: "Call upon your Lord for us that He may clarify which one it is, for the heifers all look alike to us and we will, God willing, be guided."
They said: "Call for us your Lord He clarifies to us what it is, that the cows looked alike/resembled (each other) , on (to) us and that we are if God willed/wanted guided (E)."
Said' they: "Pray on our behalf unto thy Sustainer that He make clear to us what she is to be like, for to us all cows resemble one another; and then, if God so wills, we shall truly be guided aright!"
Said they, “Pray on our behalf unto your Sustainer that He make clear to us what she is to be like, for to us all cows resemble one another; and then, if Allah so wills, we shall truly be guided aright!
They said, "Invoke your Lord for us that He make evident to us what she is; surely the cows to us are similar to each other; and surely in case Allah so decides, we will indeed be rightly-guided."
They said: Pray for us unto thy Lord that He make clear to us what (cow) she is. Lo! cows are much alike to us; and Lo! if Allah wills, we may be led aright
They said, "We are confused about the cow, for to us all cows look alike. Ask your Lord to tell us exactly what the cow looks like, so that God willing, we shall have the right description."
They said, .Pray for us to your Lord that He makes it clear to us of what sort should she be, for this cow has made us confused and, if Allah wills, We shall certainly take the right course
They said: “Implore and pray to your Lord to show us which one. Indeed, all cows do look alike to us. However, if Allâh wills, we will surely achieve spiritual insight."
They said, "Call your Lord (again) for us to ascertain (exactly) which (cow) is it? In fact, all cows look alike to us. If Allah wills, we would of course be guided aright (and would find the right cow)."
They said: ‘Call upon your Lord to show us which one. Indeed, all cows do look alike to us. However, if Allâh wills, we shall then be guided to it’.
Again they said to Mussa: "Beseech Allah, your Creator, on our behalf to specify the characteristic features of the cow since to us all cows are alike, and Allah willing we will be able to find the cow meeting the said features"
They again repeated: “Ask your Lord to spell out for us what she looks like, as all cows look similar to us; then, if Allah wills, we shall be guided”.
Again they said, “Call upon your Lord so that He may make clear to us which cow, for all cows look the same to us. Then, Allah willing, we will be guided ˹to the right one˺.”
They said: "Call your Lord for us to explain to us what she is to be like, for the cows all look the same to us, but if Allah wants we shall be guided."
‘Call on your Lord,‘ they said, ‘to make known to us the exact type of cow she shall be; for to us cows look all alike. If God wills we shall be rightly guided.‘
They said, "Call upon your Lord to show us which one. The heifers look alike to us and, GOD willing, we will be guided."
They said, "Pray to your Lord for us, to clarify which one she is. The heifers look alike to us. If God wills, we will be guided."
They said, “Pray to your Lord for us, to clarify which one she is. The heifers look alike to us. If God wills, we will be guided.”
They said, “Call for us your Lord to clarify for us what it is? As cows alike to us? And we are, if Allah willing, will be guided.”
They said:'Ask your Lord for us to make it clear to us what kind of cow must it be, for surely to us the cows are all alike, and, if Allah wills, we shall surely be guided aright.'
They said, 'Pray on our behalf to your Lord to make plain to us of what exact type she should be, for to us cows are much alike. We shall, God willing, be guided aright.'
They said, "Pray for us unto your Lord that He make it clear to us what exactly she is. For cows are much alike to us; and if Allah wills, we may be led aright."
They said: Call on your Lord for our sake to make it plain to us what she is, for surely to us the cows are all alike, and if Allah please we shall surely be guided aright
They said, `Pray for us to thy Lord that HE make plain to us what she is, for all such cows appear to us alike; and if ALLAH please, we shall indeed be guided aright,
They said, “Pray for us to your Lord, that He may clarify for us what she is. Cows are much alike to us, and if God will we will surely be guided.
They said: "Pray to your Lord on our behalf to explain to us what it is: To us all calves (heifers) are alike: We truly want guidance, if Allah wills."
They said, “Ask your Lord to specify for us exactly what it is, all cows are alike to us. And, if God wills, we will be guided.”
They said, 'Call upon your Lord to show us which one; the heifers look alike to us; and God willing, we will be guided.'
They said, "Call upon your Lord to make clear to us what it is. Indeed, [all] cows look alike to us. And indeed we, if Allah wills, will be guided."
They said, 'Pray for us to your Lord to show us what she is to be; indeed, the cows appear the same to us; And indeed we, if God will, shall surely be guided.'
They said: "Beseech on our behalf Thy Lord to make plain to us what she is: To us are all heifers alike: We wish indeed for guidance, if God wills."
They said: "Beseech on our behalf Thy Lord to make plain to us what she is: To us are all heifers alike: We wish indeed for guidance, if Allah wills."
قَالَ إِنَّهُۥ یَقُولُ إِنَّهَا بَقَرَةࣱ لَّا ذَلُولࣱ تُثِیرُ ٱلۡأَرۡضَ وَلَا تَسۡقِی ٱلۡحَرۡثَ مُسَلَّمَةࣱ لَّا شِیَةَ فِیهَاۚ قَالُوا۟ ٱلۡءَـٰنَ جِئۡتَ بِٱلۡحَقِّۚ فَذَبَحُوهَا وَمَا كَادُوا۟ یَفۡعَلُونَ ٧١
He replied, ‘It is a perfect and unblemished cow, not trained to till the earth or water the fields.’ They said, ‘Now you have brought the truth,’ and so they slaughtered it, though they almost failed to do so
He said: “He (Allah) indeed says, it is neither a cow trained to till the soil nor waters the fields; a healthy one with no mark in it.” They said: “Now you have brought the truth.” So they slaughtered it and they were near to not doing it.
He said: verily He saith, verify she should be a cow unyoked, not broken to till the ground or to water the field, whole, and without blemish in her. They said: now hast thou brought the truth. Then they slaughtered her, and they were wellnigh not doing it
And Moses said: "He says it's a cow unyoked, nor worn out by ploughing or watering the fields, one in good shape with no mark or blemish." "Now have you brought us the truth," they said; and then, after wavering, they sacrificed the cow
“He says, ‘It is an unyoked cow neither trained to plow the earth nor to irrigate the field, a free cow with no spot on her!’” They said, “Now you have come with the truth.” So (with great difficulty they found a cow with such attributes and) they slaughtered her (but they paid a great price to find the only cow that met the criteria). They were nearly going to be unsuccessful!
He said, ´He says it should be a cow not trained to plough or irrigate the fields — completely sound, without a blemish on it.´ They said, ´Now you have brought the truth.´ So they sacrificed it — but they almost did not do it.
He said, ‘He says, She is a cow not broken to till the earth or to water the tillage, sound and without blemish.’ They said, ‘Now have you come up with the truth!’ And they slaughtered it, though they were about not to do it
He (Moses) answered: "He says, it is a cow unyoked to plough the earth or water the tillage, one kept secure and sound, with no blemish on it." "Now you have brought the truth," they answered; and they sacrificed it, though they all but did not
He said, `He (- God) says, "It is indeed a cow neither broken in to plough the land nor to water the tillage, perfectly sound (without any blemish), no spot on her", (she is of one colour).' They said, `Now you have (after all) brought the exact truth (with the necessary description).' So they slaughtered her, though they had no mind to do it
He said, 'He says she shall be a cow not broken to plough the earth or to water the tillage, one kept secure, with no blemish on her.' They said, 'Now thou hast brought the truth'; and therefore they sacrificed her, a thing they had scarcely done
He said: “He says: “It is a cow that is not trained to plow the land or water the crop, perfect with no blemishes on it.”” They said: “Now you brought us the truth.” Then they slaughtered it, but they almost did not do that.
Moses said: “God says that this cow has never been used for plowing the land or watering the crops; an absolutely healthy cow.” Finally they [realized that they are playing with the fire and] said: “Now we know exactly which cow it is.” Then they sacrificed the cow though still not convinced
He said, “He says, a heifer not trained to till the soil or water the fields, healthy and without blemish.” They said, “Now you have brought the truth.” Then they offered it in sacrifice, but without good intentions
He said, “He says it is a cow neither yoked to plow the earth nor to irrigate the field, sound without blemish.” They said, “Now you have come with the truth.” So they slaughtered it, though they almost did not.
He answered, 'He saith, it is a cow, not broken in to plough the earth or irrigate the tilth, a sound one with no blemish on her.' They said, 'Now hast thou brought the truth.' And they slaughtered her, though they came near leaving it undone
Said Moosa, "He says, ‘She is a cow not made to work, neither ploughing the soil nor watering the fields; flawless and spotless’; they said, "You have now conveyed the proper fact"; so they sacrificed it, but seemed not to be sacrificing it (with sincerity)
He said, “He says ‘it indeed is a cow not subject to domestication in order to till the land nor to water the crops, immaculate there is no spot on it’.” They said, “Now you have come up with the truth.” So they slaughtered it and they nearly never did.
Moses answered, he saith, she is a cow not broken to plough the earth, or water the field, a found one, there is no blemish in her. They said, now hast thou brought the truth. Then they sacrificed her; yet they wanted but little of leaving it undone
He answered, "He said, it is a heifer, not broken in to plough the earth or irrigate the tilth, a sound one with no blemish on her." They said, "Now have you brought the truth." And they slaughtered her, though they came near leaving
He replied: 'He says: "She is a cow, neither worn out plowing the earth nor watering the field, one kept secure free from any blemish." ' 'Now you have brought us the truth, ' they answered. And they slaughtered her, after they had been reluctant to do so
He said, "God saith, 'She is a cow not worn by ploughing the earth or watering the field, sound, no blemish in her.' " They said, "Now hast thou brought the truth:" Then they sacrificed her; Yet nearly had they done it not
(Musa) said: “He says in certainty, without doubt, she is a cow, not trained to till the soil; and she does not water the field; fully sound, (there is) no defect in her.” They said: “Now you came with the truth!” Then they sacrificed it. And they had no intention that they would do it
He said: Truly, He says she is a cow neither broken to plow the earth, nor to draw water for cultivation, that which is to be handed over without blemish on her. They said: Now thou hadst brought about The Truth. So they sacrificed her, and they almost accomplish it not.
He said, “(Allah) says that it is not a cow trained to plow the soil or water the fields. It is healthy and with no blemish.” They said, “Finally you have told us the whole truth.” They sacrificed it, but they almost didn’t.
Moses replied: "Allah says, the said cow should have neither been used to till the soil nor water the fields; a healthy one free from any blemish." "Now you have brought us the accurate description," they said. Then they slaughtered her, after they had nearly declined
Moses answered, "Allah says that she should be a cow which has not been yoked nor has ploughed the land nor watered the fields; which is sound and whole, without belemish. " Then they cried out, "Now you have given an accurate description. " Then they sacrificed her but they did not appear to be doing this willingly
(Moses) said: He says: She is a cow not made submissive to plough the land, nor does she water the tilth, sound, without a blemish in her. They said: Now thou has brought the truth. So they slaughtered her, though they had not the mind to do (it)
(Musa) said, "He says it must be a cow unyoked, it does not plough the land nor does it irrigate the field, sound without (even) a mark on it." They said, "Now you have brought the truth," So they slaughtered it, while they were more close to, not doing it.
He said, "HE does say that the cow should be one that is not trained to till the earth or water the field. It should be sound in body, with no scar or blemish in her." They said, "You have now come with the Truth!" They sacrificed her then; and they were not keen on doing it
(Musa [Moses] said:) Allah has ordained: ‘(That is not any inferior cow. Instead) it is certainly (a superior) cow, which has been employed neither for ploughing nor for watering the field, a cow in sound health, without any blemish.’ They said: ‘Now you (have) brought the truth.’ So they sacrificed it, though they did not look like doing it
He said: "He says it is a heifer which was never subjugated to plough the land, or water the crops, free from any blemish." They said: "Now you have come with the truth." And they slaughtered it, though they had nearly not done so
He said: "He says it is a heifer which was never subjugated to plough the land, or water the crops, free from any blemish." They said: "Now you have come with the truth." And they slaughtered it, though they had nearly not done so.
He said: "He says it is a heifer which was never subjugated to plough the land, or water the crops, without any patch." They said: "Now you have come with the truth." And they slaughtered it, though they had nearly not done so.
He said: "That He says that it is a cow not manipulated/eased , it ploughs the earth, and does not water/irrigate the agricultural land/plants flawless, no marks/different colours in it." They said: "Now, you came with the truth/fact " So they slaughtered it , and they were not about to make/do (it)
[Moses] answered: "Behold, He says it is to be a cow not broken-in to plough the earth or to water the crops, free of fault, without markings of any other colour."Said they: "At last thou hast brought out the truth!"-and thereupon they sacrificed her, although they had almost left it undone
[Moses] answered, “Behold, He says it is to be a cow not bro ken-in to plow the earth or water the crops, free of fault, without markings of any other colour.” Said they, “At last you have brought out the truth!” And thereupon they sac rificed her, although they had almost let it undone
He said, "Surely He says that surely she is a cow not tractable (Literally made subservient) to stir the earth or to water the tillage, with no blemish in it. They said, "Now you have come with the truth." So, they slew her, and they had scarcely performed that
(Moses) answered: Lo! He saith: Verily she is a cow unyoked; she plougheth not the soil nor watereth the tilth; whole and without mark. They said: Now thou bringest the truth. So they sacrificed her, though almost they did not
(Moses) said, "The Lord says that it must not have even tilled the soil nor irrigated the fields and it must be free of blemishes and flaws." They said, "Now you have given us the right description." After almost failing to find it, they slaughtered the cow
He said, .He says that it should be a cow which is not tractable for tilling the soil or in watering the fields, (and it should be) sound and without blemish. They said, .Now, you have come up with the right description. Then they slaughtered her, although it appeared that they would not do it
He said: "the Lord says, 'It is a cow neither trained to plow the earth nor to irrigate the field, one free from fault with no spot upon it.'” They said: "Now you have come with the truth." So they slaughtered it though they had no intention of doing so.
(Musa)) said, "As a matter of fact, He says that this cow is not yoked or burdened. It does not plough the land, nor does it irrigate the field. It is unscathed, and without a blemish; it is free of faults." They said, "Now you have brought the truth." Then they slaughtered it, but they almost didn´t do it
He said: ‘The Lord says: 'It is a cow neither trained to plow the earth nor to irrigate the field. One free from fault with no spot upon it’. They said: ‘Now you have come with the truth’. So they slaughtered it although they had no intention of doing so.
Mussa said: "Allah says it is a cow that has not been used in ploughing the land nor watering the fields, a cow free of all physical defects." There and then they said to Mussa: "Now you have brought us the truth," and they slaughtered the cow in sacrifice in spite of hesitation though they almost did not
Musasaid: “He says she is a cow that has not been yoked for ploughing or watering the fields, a healthy cow with no scars”. They then said: “Now you have given us the exact description”. Eventually they slaughtered it though they disliked doing so
He replied, “Allah says, ‘It should have been used neither to till the soil nor water the fields; wholesome and without blemish.’” They said, “Now you have come with the truth.” Yet they still slaughtered it hesitantly!
He said: "He says, she is a cow which is not subjugated to plough the earth or water the crops, a healthy cow without any fault." They said: "Now you have come out with the truth." Then they slaughtered her, but had almost not done it.
Moses replied: ‘Your Lord says: "Let her be a healthy cow, not worn out with ploughing the earth or watering the field; a cow free from any blemish."‘ ‘Now you have told us all,‘ they answered. And they slaughtered a cow, after they had nearly declined
He said, "He says that she is a heifer that was never humiliated in plowing the land or watering the crops; free from any blemish." They said, "Now you have brought the truth." They finally sacrificed her, after this lengthy reluctance.
Moses said, "He says it is a cow never yoked to plow the ground, or to water the furrows, whole and without blemish." They said, "Now you have spoken the truth." They almost missed the opportunity to sacrifice it.
Moses said, “He says it is a cow never yoked to plow the ground, or to water the furrows, whole and without blemish.” They said, “Now you have spoken the truth.” They almost missed the opportunity to sacrifice it.
He (Moses) said, “He (Allah) says it is a cow, unyoked, plow the earth, not irrigate the tilth; peacefully no blemish in it.” They said, “Now you have brought the right.” So, they slaughtered it; though they had almost done that.
(Moses) said:' Verily, He says : Verily, she is a cow not (yet) trained to till the soil or to water the fields; sound and without blemish. ' They said : ' Now you have brought the truth.' Then they offered her in sacrifice, though they had not the mind to do (it)
[Moses] answered, 'He says let her be a cow, not broken-in to plough the earth or water the tillage, free of all fault, without markings of any other colour.' Said they, 'Now you have given the right description.' They sacrificed her, although they had almost left it undone.
Moses answered, "He says that the cow is such that has not toiled in plowing the land nor in watering the crops and it is sound without blemish." They said, "Now you bring the Truth." So they sacrificed her with great reluctance. Their hearts had been drenched in cow worship ((2:93), (5:101))
Musa said: He says, Surely she is a cow not made submissive that she should plough the land, nor does she irrigate the tilth; sound, without a blemish in her. They said: Now you have brought the truth; so they sacrificed her, though they had not the mind to do (it)
He answered, `God says it is a cow not broken to plough the earth or water the tilth; one without blemish; of one colour.' They said, `Now thou have brought the truth.' Then they slaughtered her, though they would rather not do it
He said, “He says she is a cow not broken to plow the earth or to water the tillage, sound and without blemish.” They said, “Now you have brought the truth.” So they slaughtered her, but they almost did not
He said: "He says: A calf not trained to till the soil or water the fields; Healthy and without defects. They said: Now you have brought the truth." Then they offered it (the calf) in sacrifice, but not in good will
He replied, “He says it’s a cow not utilized for plowing or irrigating fields, flawless, with no blemish.” They said, “Now you’ve brought the truth.” So they slaughtered her, but they almost didn’t.
He said, 'He says she is a heifer, neither yoked to plow the earth, nor to irrigate the field; sound without blemish.' They said, 'Now you have brought the truth.' So they slew her; though they almost did not
He said, "He says, 'It is a cow neither trained to plow the earth nor to irrigate the field, one free from fault with no spot upon her.' " They said, "Now you have come with the truth." So they slaughtered her, but they could hardly do it
He said, 'Indeed, He says, indeed it is a cow, not broken in to plough the earth or irrigate the tilth, a sound one with no blemish on her.' They said, 'Now have you brought the truth.' so they slaughtered her, though they came near leaving it undone.
He said: "He says: A heifer not trained to till the soil or water the fields; sound and without blemish." They said: "Now hast thou brought the truth." Then they offered her in sacrifice, but not with good-will
He said: "He says: A heifer not trained to till the soil or water the fields; sound and without blemish." They said: "Now hast thou brought the truth." Then they offered her in sacrifice, but not with good-will
9
Grow in hard heartedness
وَإِذۡ قَتَلۡتُمۡ نَفۡسࣰا فَٱدَّ ٰرَءۡتُمۡ فِیهَاۖ وَٱللَّهُ مُخۡرِجࣱ مَّا كُنتُمۡ تَكۡتُمُونَ ٧٢
Then, when you [Israelites] killed someone and started to blame one another- although God was to bring what you had concealed to light
And (remember, Moses) when you killed a man and then you disputed it, but Allah brought out what you were concealing.
And recall what time ye slew a person, then quarrelled among yourselves respecting it, and Allah was to bring out that which ye were hiding
Remember when you killed a man and blamed each other for the deed, God brought to light what you concealed
And recall when you killed a man and disputed over it, whereas Allah brings out that which you conceal!
Remember when you killed someone and violently accused each other of it, and Allah brought out what you were hiding.
And when you killed a soul, and accused one another about it —and Allah was to expose whatever you were concealing—
And (remember also) when you had killed a living soul, and were accusing one another to deny the responsibility, but God would disclose what you were concealing
And (recall also) when you had (nearly) killed a (great) man (- Jesus), then you differed among yourselves respecting it (- the crucifixion). And Allah will bring to light that (- Jesus did not die on the cross) which you had been hiding
And when you killed a living soul, and disputed thereon -- and God disclosed what you were hiding -
And (remember) when you killed a person, then you disputed about it, but God exposed what you were hiding.
Remember when you killed a person and then started to accuse each other. It was the will of God to reveal what you were trying to hide
Remember you killed a person and argued among yourselves concerning the crime, but God would expose what you hid
And recall when youpl killed a self then shifted responsibility for it onto each other, but Allah was to bring out (to the open) what you were concealing.
When too ye slew a soul and disputed thereupon, and God brought forth that which ye had hidden
And (remember) when you slew a man and were therefore accusing each other concerning it; and Allah wanted to expose what you were hiding
And when you killed a soul and then you recriminated with one another about it but Allah was going to bring to the open that which you were hiding.
And when ye slew a man, and contended among your selves concerning him, God brought forth to light that which ye concealed
Remember when you slew a soul and disputed thereupon, and Allah brought forth that which you had hidden
And when you slew a soul and then fell out with one another concerning it, Allah made known what you concealed
And when ye slew a man, and strove among yourselves about him, God brought to light what he had hidden
And when you killed a person, then you created a dispute among yourselves about it; and Allah was to expose what you were hiding
And mention when you killed a soul, then, you put up an argument over it. And God was One Who Drives Out what you had been keeping back.
Remember that one of you killed a man. You argued about the crime. Allah was to uncover what you hid.
And remember the incident when you killed a man and started disputing as to who killed him, Allah made it known what you concealed
You should also recall to mind another incident: You slew a man and began to dispute about the murder and accuse one another of it, but Allah had decreed that what you were trying to hide should be disclosed
And when you (almost) killed a man, then you disagreed about it. And Allah was to bring forth that which you were going to hide
And when you killed a person, then you disagreed about it, and Allah (was) to bring out that which you were hiding,
And when you killed a person! You then quarrelled therein. And Allah is the One Who would bring out what you were hiding
And (recall), when you killed a man, then started disputing amongst yourselves (for its blame), and Allah was to unveil that event which you were concealing
And you had murdered a person, then disputed in the matter; God was to bring out what you were keeping secret
And you had murdered a person, then disputed in the matter; God was to bring out what you were keeping secret.
And you had murdered a person, then disputed in the matter; God was to bring out what you were keeping secret.
And when you (P) killed a self, so you repelled (accusations amongst yourselves) in it, and God (is) bringing out what you were hiding/concealing
For, O children of Israel, because you had slain a human being and then cast the blame for this [crime] upon one another -although God will bring to light what you would conceal
For, [O Children of Israel,] because you had slain a human being and then cast the blame for this [crime] upon one another — although Allah will bring to light what you would conceal
And (remember) as you killed a self, (and) so you parried about it, and Allah is to bring out whatever you were keeping back
And (remember) when ye slew a man and disagreed concerning it and Allah brought forth that which ye were hiding
When you murdered someone, each one of you tried to accuse others of being guilty. However, God made public what you were hiding
And when you killed a man, and started putting the blame for it on one another, while Allah was to bring forth what you were holding back
(Recall) when you slew a man and disputed over it, but Allâh (intended to) bring out that which you had covered up.
And (remember) when you had killed a person and had accused each other (of his murder)? Allah was going to bring out into the open that which you were hiding
And (recall) when you slew a man and disputed over it. But Allâh (intended to) bring to light what you had covered up.
"And you slew a man and the case was wrapped in mystery and you all tried to absolve yourselves of the blood guilt, but Allah would not permit it and He exposed the truth which you tried to conceal."
Rememberwhen you killed a person, and you quarrelled about it; Allah exposed what you were hiding.
˹This is˺ when a man was killed and you disputed who the killer was, but Allah revealed what you concealed.
And when you killed someone and then argued about it, and Allah exposes what you want to hide.
And when you slew a man and then fell out with one another concerning him, God made known what you concealed.
You had killed a soul, then disputed among yourselves. GOD was to expose what you tried to conceal.
When you [Israelites] killed a person and fought about it, God brought to light what you hid.
When you [Israelites] killed a person and fought about it, God brought to light what you hid.
And when you killed one soul and you warded off (the crime) among yourselves; but Allah was getting out what you were muting.
And (remember) when you killed a man and disputed thereon : but Allah was to bring forth what you were hiding
Having slain a human being, you cast the blame on one another for this [murder]. God would definitely reveal what you have concealed.
And remember, when you killed a man and blamed one another for this although Allah will expose what you would conceal
And when you killed a man, then you disagreed with respect to that, and Allah was to bring forth that which you were going to hide
And remember the time when you killed a person and differed among yourselves about it, and ALLAH, would bring to light what you were hiding
And when you slew a soul and cast the blame upon one another regarding it—and God is the discloser of what you were concealing
And (remember, Musa) when you killed a man (also see verse 20.40 for another reference), and disagreed among yourselves about the crime: But Allah was to bring forth what you did hide
When you killed a person and disputed over it, God unveiled what you were hiding.
And recall when you killed a person, and disputed in the matter; but God was to expose what you were hiding
And [recall] when you slew a man and disputed over it, but Allah was to bring out that which you were concealing
And when you killed a soul then you disputed thereupon, and God disclosed what you were hiding,
Remember ye slew a man and fell into a dispute among yourselves as to the crime: But God was to bring forth what ye did hide
Remember ye slew a man and fell into a dispute among yourselves as to the crime: But Allah was to bring forth what ye did hide
فَقُلۡنَا ٱضۡرِبُوهُ بِبَعۡضِهَاۚ كَذَ ٰلِكَ یُحۡیِ ٱللَّهُ ٱلۡمَوۡتَىٰ وَیُرِیكُمۡ ءَایَـٰتِهِۦ لَعَلَّكُمۡ تَعۡقِلُونَ ٧٣
We said, ‘Strike the [body] with a part of [the cow]’: thus God brings the dead to life and shows His signs so that you may understand
So We said: “Strike him (dead body) with a piece of it (slaughtered cow).” Thus Allah brought the dead to life and showed you His Signs so that you may understand.
Wherefore We said: smite him with part of her. Thus will Allah quicken the dead and He sheweth you His signs that haply ye may under stand
We had pronounced already: "Slay (the murderer) for (taking a life)." Thus God preserves life from death and shows you His signs that you may understand
So, We said, “Strike (with the divine forces in your essence) the dead with a part of (the cow you slaughtered).” Thus does Allah bring the dead to life. He shows you the signs (of the forces in your essence) so that you might use your reason (evaluate).
We said, ´Hit him with part of it!´ In that way Allah gives life to the dead and He shows you His Signs so that hopefully you will understand.
We said, ‘Strike him with a piece of it:’ thus does Allah revive the dead, and He shows you His signs so that you may apply reason
So We commanded: "Strike him (the corpse) with part of it (the sacrificed cow)." (So they did and the corpse, brought to life, informed of the murderer.) Even so God brings to life the dead, and shows you the signs (of His Power, Oneness and way of acting), that you may understand the truth, (and have no doubt at all, concerning the essentials of faith)
So We said, `Judge it in the context of its other circumstances.' That is how Allah brings the dead (for Jesus being dead to all appearances) to life, and He shows you His signs so that you may refrain (from evil)
so We said, 'Smite him with part of it'; even so God brings to life the dead, and He shows you His signs, that haply you may have understanding
And We said: “Strike him (the victim) with part of it (the sacrificed cow).” That is how God revives the dead, and shows you His signs, so that you may understand.
I ordered to strike [the victim’s corps] with the flesh of the sacrificed cow. Thus God performed another miracle by bringing a dead person to life so that you may realize [His power and that the resurrection is a fact.]
So We said, “Strike him with a part of it.” This is like the way God brings the dead to life. He shows you His signs that perhaps you may understand
So We said, “Strike him with part of it.” Thus Allah brings the dead to life, and He shows youpl His signs, that you may reason.
then we said, 'Strike him with part of her.' Thus God brings the dead to life and shows you His signs, that haply ye may understand
We therefore said, "Strike the dead man with a part of the sacrificed cow"; this is how Allah will bring the dead to life, and shows you His signs so that you may understand
So We said, “Hit him with some part thereof.” Thus Allah brings the dead to life and shows you His signs so that perhaps you may understand.
For we said, strike the dead body with part of the sacrificed cow: So God raiseth the dead to life, and sheweth you his signs, that peradventure ye may understand
Then We said, "Strike him with part of her (the heifer)." Thus Allah brings the dead to life and shows you His signs, that per chance (or possibly) you may understand
We said: 'Strike him with a piece of it. ' Like this, Allah restores the dead to life and shows you His signs in order that you will understand
For we said, "Strike the corpse with part of her." So God giveth life to the dead, and sheweth you his signs, that haply ye may understand
So We said: “Strike him (on his chest) by means of a part (i.e., the upper limb) of this (his own deadbody). In this way Allah revives the (apparently) lifeless and He (thus) explains to you His (natural scientific) laws so that you may use your intellect
So We said: Turn him away with some of it! Thus, God gives life to the dead, and He causes you to see His signs, so that perhaps you will be reasonable.
We said, “Hit the body with a piece of (the cow).” This is how Allah will bring the dead to life and show you His signs. Maybe you will use your brain.
So We said: "Strike the dead body with a piece of the slaughtered cow." That’s how Allah brought the dead to life to show you His Signs so that you may understand His power to restore life
So We commanded, "Strike the corpse of the murdered man with a part of the sacrificed cow. See how Allah brings the dead to life and shows you His Signs, so that you may understand"
So We said: Smite him with it partially. Thus Allah brings the dead to life, and He shows you His signs that you may understand
so We said, "Strike the (dead man) with part of the (flesh of the slain cow)," like that Allah brings to life the dead and shows you His signs that you may understand *. *The dead man revealed the name of the murderer.
So We asked them to raise him up from something thereof. Thus does Allah give life to the dead , and show you His signs so that you may understand
Then We commanded: ‘Strike this (dead body) with a piece of this (cow).’ That is how Allah restores the dead to life, (or will give life to the dead on the Day of Resurrection,) and He shows you His signs so that you may apply your knowledge and understanding
We said: "Strike him with parts from it." It is thus that God brings the dead to life, and He shows you His signs that you may comprehend
We said: "Strike him with parts from it." It is thus that God brings the dead to life, and He shows you His signs that you may comprehend.
We said: "Strike him with part of it." It is thus that God brings the dead to life, and He shows you His signs that you may comprehend.
So We said: "Mix/strike it with some of it." Like that God revives/makes alive the deads and He shows you His signs/verses/examples , maybe you reason/understand/comprehen
We said: "Apply this [principle] to some of those [cases of unresolved murder]: in this way God saves lives from death and shows you His will, so that you might [learn to] use your reason."
We said, “Strike it [the corpse] with portions of it [the cow].” In this way Allah saves lives from death and shows you His will, so that you might [learn to] use your reason.
So We said, "Strike him with some (i.e. part of it) of it." Thus Allah gives life to the dead and shows you His signs, that possibly you would consider
And We said: Smite him with some of it. Thus Allah bringeth the dead to life and showeth you His portents so that ye may understand
We said, "Strike the person slain with some part of the cow." That is how God brings the dead to life and shows you His miracles so that you might have understanding
So, We said, .Strike him with a part of it. This is how Allah revives the dead; and He shows you His signs, so that you may understand
Thus, We said, "Strike the slain body with a piece of the slain cow." This is how Allâh resuscitates the dead (on the ‘Resurrection Day’) and shows you His signs (of power & glory), so that you may be able to perceive (the intended meaning of His signs).
So We said, "Strike the corpse with a piece (of the carcass)." Thus, Allah brings the dead back to life. He displays His signs to you. Perhaps, you would understand
So We said: ‘Strike the (victim’s corpse) with part of the (sacrificed cow)’. That is how Allah brings the dead to life and shows you His Signs (of power & glory) so that you may achieve a higher level of consciousness.
Their and then We commanded Mussa to say to you: "Strike the corpse with a piece of the heifer’s carcass," and there the man was brought to life only for as long as he made known in a supernatural manner, the name of the man who had killed him. Thus, Allah exhibits His unlimited power to effect what He will, in any manner He will and to resurrect all the dead when He will. He displays to you His signs and His marvels demonstrating Omnipotence and Authority so that you may hopefully comprehend and lift to Him your inward sight
So, We told them: “Touch with a piece of the cow’s meat the corpse of the deadperson”. That is how Allah brings the dead to life, and He shows you His signs so you might understand
So We instructed, “Strike the dead body with a piece of the cow.” This is how ˹easily˺ Allah brings the dead to life, showing you His signs so that you may understand.
So We said strike the body with some of (the cow); this is how Allah brings the dead to life and shows you His signs so that you would think.
We said: ‘Strike him with a part of it.‘ Thus God restores the dead to life and shows you His signs, that you may grow in understanding
We said, "Strike (the victim) with part (of the heifer)." That is when GOD brought the victim back to life, and showed you His signs, that you may understand.
So We said, "Strike the body with parts of the cow in this way, God brings life from death and shows you his signs, so you might comprehend."
So We said: “Strike the (dead body) with part of the (Sacrificed cow), this is how (with no doubt) God restores the dead to life, and shows you His signs so you may use your reason.”
So, We said, “Strike him with a part of it.” Such that, Allah gives life to the dead; And He shows you His verses, perhaps you may be reasoning.
So, We said : ' Strike him (the corpse) with a part of it (the sacrificed cow) '. Thus, Allah gives life to the dead and shows you of His signs, so that you might understand
We said, 'Strike him with a piece of it. Thus God brings the dead back to life and shows you His signs, so that you may use your reason.'
And We said, "Apply this *Law to relevant cases of unsolved murder. This is how Allah gives life to the dead. (The Law that saves lives indeed gives you life (2:179). And He expounds His Messages for you to use your sense. (13:11)
So We said: Strike the (dead body) with part of the (Sacrificed cow), thus Allah brings the dead to life, and He shows you His signs so that you may understand
Then WE said, `Compare this incident with some other similar ones' and you will discover the truth. Thus does ALLAH give life to the dead and show you HIS Signs that you may understand
We said, “Strike him with part of it.” Thus does God give life to the dead and show you His signs, that haply you may understand
So We said: "Strike the (body) with a piece of the calf." Thus Allah brings the dead to life: And shows you His Signs, so that you may understand
We commanded, “Strike him with part of it.” Thus, God brings the dead to life. He shows you His signs so you may understand.
We said, 'Strike him with part of it.' Thus God brings the dead to life; and He shows you His signs, that you may understand
So, We said, "Strike the slain man with part of it." Thus does Allah bring the dead to life, and He shows you His signs that you might reason
Then We said, 'Strike him with part of her.' Thus God brings the dead to life and shows you His signs perhaps you may become intelligent.
So We said: "Strike the (body) with a piece of the (heifer)." Thus God bringeth the dead to life and showeth you His Signs: Perchance ye may understand
So We said: "Strike the (body) with a piece of the (heifer)." Thus Allah bringeth the dead to life and showeth you His Signs: Perchance ye may understand
ثُمَّ قَسَتۡ قُلُوبُكُم مِّنۢ بَعۡدِ ذَ ٰلِكَ فَهِیَ كَٱلۡحِجَارَةِ أَوۡ أَشَدُّ قَسۡوَةࣰۚ وَإِنَّ مِنَ ٱلۡحِجَارَةِ لَمَا یَتَفَجَّرُ مِنۡهُ ٱلۡأَنۡهَـٰرُۚ وَإِنَّ مِنۡهَا لَمَا یَشَّقَّقُ فَیَخۡرُجُ مِنۡهُ ٱلۡمَاۤءُۚ وَإِنَّ مِنۡهَا لَمَا یَهۡبِطُ مِنۡ خَشۡیَةِ ٱللَّهِۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا تَعۡمَلُونَ ٧٤
Even after that, your hearts became as hard as rocks, or even harder, for there are rocks from which streams spring out, and some from which water comes when they split open, and others which fall down in awe of God: He is not unaware of what you do
Then after (seeing) that your hearts were hardened and became as stones or even worse in hardness. And indeed, there are some stones from which rivers gush out, and indeed, there are of them (stones) which split apart so that the water flows from them, and indeed, there are of them (stones) which fall down for fear of Allah. Allah is not unaware of what you do.
Then your hearts hardened thereafter, so they are as stones or stronger in hardness: and verily of stones there are some from which gush forth rivers, and verily there are of them some that cleave asunder and water issueth therefrom, and verily there are of them some that fall down in awe of Allah: and Allah is not neglectful of that which ye work
Yet, in spite of this, your hearts only hardened like rocks or even harder, but among rocks are those from which rivers flow; and there are also those which split open and water gushes forth; as well as those that roll down for fear of God. And God is not negligent of all that you do
After this your hearts became hardened again, like stones or even harder (unable to manifest the reality in your essence). Whereas there are stones from which rivers burst forth, and there are some that split open and water gushes out... There are even stones that fall and roll out in of awe Allah... Verily Allah is never veiled from what you do (as He forms your existence with His Names).
Then your hearts became hardened after that, so they were like rocks or even harder still. There are some rocks from which rivers gush out, and others which split open and water pours out, and others which crash down from fear of Allah. Allah is not unaware of what you do.
Then your hearts hardened after that; so they are like stones, or even harder. For indeed there are some stones from which streams gush forth, and indeed there are some of them that split, and water issues from them, and indeed there are some of them that fall for the fear of Allah. And Allah is not oblivious of what you do
Then, a while after that, your hearts became hardened; they were like rocks, or even harder, for there are rocks from which rivers come gushing; there are some that split and water issues from them; and there are still others that roll down for fear and awe of God. (Whereas your hearts are harder than rocks, and) God is not unaware and unmindful of what you do
Then your hearts hardened after that, so that they were (hard) like rocks or harder still; for there are rocks out of which streams come gushing, and there are some others out of which (some) water comes forth when they split asunder. And indeed there are some (hearts) that humble themselves for awe of Allah. And Allah is not at all unmindful as to what you do
Then your hearts became hardened thereafter and are like stones, or even yet harder; for there are stones from which rivers come gushing, and others split, so that water issues from them, and others crash down in the fear of God. And God is not heedless of the things you do
Then after that your hearts hardened like a rock, or even harder. And among the rocks, there are some that rivers flow out of them, and some of them crack and water comes out of them, and some of them crumble from fear of God. God is not unaware of what you do.
In spite of seeing all these miracles [with your own eyes], your heart became as hard as a rock. Your heart became even harder than a rock; after all, there are rocks that are pierced by water and become the source of a spring, being split so that a river pass through and even melt down when they feel the presence of the Lord. Know that [such awesome] God is not unaware of what you are doing
Then your hearts were hardened, they became like a rock, or even worse in hardness, for even among rocks there are some from which rivers gush forth. Others when split open, send forth water. Yet others sink for fear of God, and God is not unmindful of what you do
Then after that your hearts hardened, so that they were as rocks or even harder. For surely from some rocks rivers gush out, and surely some others splinter so that water comes out from them, and surely some others sink in awe of Allah. And Allah is never oblivious of what you do.
Yet were your hearts hardened even after that, till they were as stones or harder still, for verily of stones are some from which streams burst forth, and of them there are some that burst asunder and the water issues out, and of them there are some that fall down for fear of God; but God is never careless of what ye do
Then after it, your hearts hardened - so they are like rocks, or even harder; for there are some rocks that rivers gush forth from them; and some that water flows from them when they split asunder; and there are rocks that fall down for the fear of Allah; and Allah is not unaware of your deeds
But then your hearts hardened after that as though they were the rocks or even worse [than a rock] in hardness. For truly among the rocks are such out of which rivers gush forth. And truly among them there are such which crack so that the water flows out of them. And truly among them there are such which fall down from the deference of Allah and Allah is not unmindful about all that you do.
Then were your hearts hardened after this, even as stones, or exceeding them in hardness: For from some stones have rivers bursted forth, others have been rent in sunder, and water hath issued from them, and others have fallen down for fear of God. But God is not regardless of that which ye do
Yet were your heart hardened even after that, till they were as rocks or harder still, for verily, there are some rocks from which streams burst forth, and others burst asunder and water issues out, and others there are that sink down for fear of Allah;
Yet after that your hearts became as hard as rock or even harder. Indeed among the stones are those from which rivers burst. And others split so that water issues from them; and others crash down through fear of Allah. Allah is not inattentive of what you do
Then after that your hearts became hard like rocks, or harder still: for verily, from rocks have rivers gushed; others, verily, have been cleft, and water hath issued from them; and others, verily, have sunk down through fear of God: And God is not regardless of your actions
Thenceforth your hearts were hardened so they (became) like stones or even more in hardness. For certainly among the stones are some from which gush forth streams; and certainly out of these there are those who split asunder, so that water flows from them; and certainly of them are those which slide in obedience to (the natural law of) Allah. And Allah is not unaware of what you do
Again, after that, your hearts became hard, so that they were as rocks or harder in hardness. And, truly, from the rocks there are some that the rivers gush forth from it. And, truly, there are some that split open so water goes forth from it. And, truly, some that from it get down from dreading God. And God is not One Who is Heedless of what you do.
From then on, your hearts got harder. They became like rocks, and even harder. Among rocks, some have rivers gushing from them. Some rocks split, and water comes out. Other rocks sink from fear of Allah. Allah does not ignore what you do.
But even after seeing that your hearts became hard like a rock or even harder, for there are some rocks from which rivers gush out, and there are some which break asunder and water comes out of them, and there are some which fall down with the fear of Allah. And Allah is not unaware of what you do
But even after seeing these Signs your hearts hardened and became as hard as rocks; nay, even harder than rocks. For there are some rocks out of which springs gush forth, and others which split open, and water issues out of them; then there are some which tumble down for fear of Allah. And Allah is not unaware of what you are doing
Then your hearts hardened after that, so that they were like rocks, rather worse in hardness. And surely there are some rocks from which streams burst forth; and there are some of them which split asunder so water flows from them; and there are some of them which fall down for the fear of Allah. And Allah is not heedless of what you do
Then your hearts hardened even after that, so they became like rocks, or even greater in hardness. For certainly, in rocks are those through which rivers gush out and certainly in them are those which split asunder so that water comes out of them, and certainly in them are those which fall down due to the fear of Allah . And Allah is not unaware of what you do.
Then, thereafter, your minds became as hard as stones or harder still! And, indeed, through some of the stones, do the rivers flow. And some, indeed, break; and the water springs out therefrom. And some stones, indeed, fall down for fear of Allah.And Allah is not unaware of what you do
Then (even) after this, your hearts hardened. So (in hardness) they (have become) like stones or even harder. For of stones there are some from which streams burst out; and certainly, some out of them are such (stones) that split up and water gushes out of them; and indeed there are others of them that fall due to fear of Allah. (Alas! Your hearts have not remained even that much soft, tender and feeble) and Allah is not unaware of what you do
Then your hearts became hardened after that, they became like stone or even harder; but even from the stones there are rivers that burst forth, or from them are those that crack so that the water comes forth, or from them are what fall from the fear of God; God is not unaware of what you do
Then your hearts became hardened after that, they became like stone or even harder; but even from stone there are rivers that burst forth, and from them are those that crack so that the water comes forth, and from them are what descends from concern towards God; and God is not unaware of what you do.
Then your hearts became hardened after that, they became like rocks or even harder; but even from the rocks there are rivers that burst forth, and from them are those that crack so that the water comes forth, and from them are what descends from concern towards God; and God is not unaware of what you do.
Then your hearts/minds became cruel/merciless from after that, so it is as the stones or stronger cruelty/mercilessness, and that from the stones (E) what the rivers bursts/flows from it and that from it (E) what splits/cracks so the water comes out of it, and that from it (E) what drops/reduces from God's fear, andGod (is) not with ignoring/disregarding from what you are doing/making
And yet, after all this, your hearts hardened and became like rocks, or even harder: for, behold, there are rocks from which streams gush forth; and, behold, there are some from which, when they are cleft, water issues; and, behold, there are some that fall down for awe of God And God is not unmindful of what you do
And yet, after all this, your hearts hardened and became like rocks, or even harder. For, behold, there are rocks from which streams gush forth; and, behold, there are some from which, when they are cleft, water issues; and, behold, there are some that fall down for awe of Allah. And Allah is not unmindful of what you do!
Thereafter your hearts hardened even after that; so they were as stones, or (even) strictly harder. And surely there are stones from which rivers erupt forth, and surely there are (some) that cleave so that water goes out of them, and surely there are (still others) that crash down in the apprehension of Allah. And in no way is Allah ever heedless of whatever you do
Then, even after that, your hearts were hardened and became as rocks, or worse than rocks, for hardness. For indeed there are rocks from out which rivers gush, and indeed there are rocks which split asunder so that water floweth from them. And indeed there are rocks which fall down for the fear of Allah. Allah is not unaware of what ye do
Thereafter, your hearts turned as hard as rocks or even harder for some rocks give way to the streams to flow. Water comes out of some rocks when they are torn apart and others tumble down in awe before God. God does not ignore what you do
When, even after that, your hearts were hardened, as if they were rocks, or still worse in hardness. For surely among the rocks there are some from which rivers gush forth, and there are others that crack open and water flows from them, and there are still others that fall down in fear of Allah. And Allah is not unaware of what you do
Then your hearts became hard after that like stones or even harder. Indeed, there are stones from which rivers gush forth, and there are some of them that split and water comes out of them, and there are some of them that fall down with in reverence and awe for Allâh. For lo! Allâh is not oblivious to all what you do.
Yet, even after that your heart grew (cold and) callous; as if they were rocks. Rather, they became harder than rocks. Because, there are rocks through which springs gush forth! Moisture oozes through some (rocks) as they split apart. And there are rocks that (tremble and) come tumbling down because of the fear of Allah. And Allah is not unaware of anything you do
And yet, after all this, your hearts became as hard as rocks, or even harder. For there are stones from which rivers gush forth, and some from which water flows when they split open, and others which fall down in awe and reverence of Allâh. Most Certainly Allâh has full knowledge of whatever you do.
"Thereafter, with all the blessings and mercy Allah extended to you, your hearts have been as hard as stone or even harder. In fact, among massive stones are some from which rivers gush out flowing copiously, others split to allow water to flow in streams and others shake with such fits of awe, shaking and splitting into atoms for the profound reverence dutiful to Allah is not unaware of all you do"
Afterwards, your hearts became hard like rocks or even harder. There are some rocks from which streams flow, and there are others when split open, water flows from them, and yet other rocks which tumble down out of fear of Allah, He is not unaware of what you do.
Even then your hearts became hardened like a rock or even harder, for some rocks gush rivers; others split, spilling water; while others are humbled in awe of Allah. And Allah is never unaware of what you do.
Then your hearts hardened afterwards and became like stone or harder; for even amongst stone there are some from which rivers gush forth, and amongst them are some which break up and water emerges from them, and amongst them are some which fall down out of fear of Allah. And Allah is not unaware of what you do.
Yet after that your hearts became as hard as rock or even harder; for from some rocks rivers take their course: some break asunder and water gushes from them: and others tumble down through fear of God. God is not unaware of what you do
Despite this, your hearts hardened like rocks, or even harder. For there are rocks from which rivers gush out. Others crack and release gentle streams, and other rocks cringe out of reverence for GOD. GOD is never unaware of anything you do.
Then, after that, your hearts were hardened. They were as hard as stone or harder. For there are rocks from which streams gush forth, and some from which water flows when they split open, and others which fall down in awe of God. He is not unaware of what you do.
Then, after that, your hearts were hardened. They were as hard as stone or harder. For there are rocks from which streams gush forth, and some from which water flows when they split open, and others which fall down in awe of God. He is not unaware of what you do.
Then your cores harden after that. They were as stones, or more hardness. There are some stones from which the rivers explode out, and others that split and the water exits out from them, and others that land in awe of Allah. And Allah is not inattentive about what you were working on.
Then your hearts hardened after that as stones or even worse in hardness; for verily, among stones there are some from which rivers gush forth, and others that split asunder and water issues out of them, and others tumble down through fear of Allah, and Allah is not heedless of what you do
Yet after all this, your hearts hardened until they were as hard as rocks or even harder; for there are rocks from which rivers gush forth; others split so that water flows through them, and some other rocks fall down for fear of God. Indeed, God is not unaware of what you do.
Then, even after that, you persisted in a state of defiance that hardened your hearts like rocks, impermeable to reason. Or even worse, for behold, there are rocks from which springs gush forth, or which split asunder releasing moisture, or fall to softness according to the Divine Laws. They are more compliant to Allah's Laws than the hearts that defy reason. Allah is not unaware of what you do
Then your hearts hardened after that, so that they were like rocks, rather worse in hardness; and surely there are some rocks from which streams burst forth, and surely there are some of them which split asunder so water issues out of them, and surely there are some of them which fall down for fear of Allah, and Allah is not at all heedless of what you do
Then your hearts became hardened after that, till they were like stones or harder still; for of stones there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder. And indeed of them are some that humble themselves for the fear of ALLAH. And ALLAH is not unmindful of what you do
Then your hearts hardened thereafter, being like stones or harder still. For indeed among stones are those from which streams gush forth, and indeed among them are those that split and water issues from them, and indeed among them are those that crash down from the fear of God. And God is not heedless of what you do
From then your hearts hardened: And they became like a rock and even worse in hardness. Even among rocks, there are some from which rivers gush out: Others bring out water, when they are split: And others which sink because of the fear of Allah. And Allah is not unaware of what you do
Then your hearts hardened after that, being like stones or even harder. Yet, there are stones from which rivers burst forth, and there are some that split open and water comes out, and there are some that fall down for awe of God. God is not unaware of what you do.
Then after that your hearts hardened. They were as rocks, or even harder. For there are some rocks from which rivers gush out, and others that splinter and water comes out from them, and others that sink in awe of God. God is not unaware of what you do
Then your hearts became hardened after that, being like stones or even harder. For indeed, there are stones from which rivers burst forth, and there are some of them that split open and water comes out, and there are some of them that fall down for fear of Allah . And Allah is not unaware of what you do
Then your hearts became hard after that and they became like stones or stronger in hardness. And indeed, among the stones surely is what the rivers flow out of; and indeed, among them is surely what splits, so the water goes out of it; and indeed, among them is surely what falls down from the fear of God. And God is not heedless of what you do.
Thenceforth were your hearts hardened: They became like a rock and even worse in hardness. For among rocks there are some from which rivers gush forth; others there are which when split asunder send forth water; and others which sink for fear of God. And God is not unmindful of what ye do
Thenceforth were your hearts hardened: They became like a rock and even worse in hardness. For among rocks there are some from which rivers gush forth; others there are which when split asunder send forth water; and others which sink for fear of Allah. And Allah is not unmindful of what ye do
۞ أَفَتَطۡمَعُونَ أَن یُؤۡمِنُوا۟ لَكُمۡ وَقَدۡ كَانَ فَرِیقࣱ مِّنۡهُمۡ یَسۡمَعُونَ كَلَـٰمَ ٱللَّهِ ثُمَّ یُحَرِّفُونَهُۥ مِنۢ بَعۡدِ مَا عَقَلُوهُ وَهُمۡ یَعۡلَمُونَ ٧٥
So can you [believers] hope that such people will believe you, when some of them used to hear the words of God and then deliberately twist them, even when they understood them
Do you (believers) still hope that they (people of the book) will believe in you (religion) while indeed a group of them used to hear the Word of Allah, then they used to change knowingly after what they understood it?
Covet ye then that they would believe for you whereas surely a Party of them hath been hearing the Word of Allah and then reverting it after they have understood it, While they know
How do you expect them to put their faith in you, when you know that some among them heard the word of God and, having understood, perverted it knowingly
Do you covet the hope, o believers, that they (the Jews with this genetic past) would believe you? Whereas a group of them used to hear the word of Allah (Moses) and understand them, then deliberately distort it (pervert its meaning).
Do you really hope they will follow you in iman when a group of them heard Allah´s Word and then, after grasping it, knowingly distorted it?
Are you then eager that they should believe you, though a part of them would hear the word of Allah and then they would distort it after they had understood it, and they knew [what they were doing]
(O community of the believers!) Do you hope that those people (whose hearts have become more hardened than rocks and who have continually shown disloyalty to God,) will believe you (and believe in the Prophet Muhammad, and in the Book he brought and the Religion he preaches)? (It is surely not possible) when there has been a party among them that hear the Word of God, and then, after they reasoned and judged it (to be the Word of God), have tampered with it knowingly
Do you (O Muslims!) expect that they will believe you while (you see) there are some of them who hear the Word of Allah and then tamper with it after having fully understood it, and they know (that this way of theirs is wrong)
Are you then so eager that they should believe you, seeing there is a party of them that heard God's word, and then tampered with it, and that after they had comprehended it, wittingly
Do you hope that they believe in you? While some of them heard the word of God, then changed it after they understood it, and they knew (they were doing that).
How do you expect these people to join you in belief? These are the same people who listened to the revelations of God, got the message and then, some of them, knowingly altered the words of God [to fit their purposes.]
Can you entertain the hope that they will believe in you, seeing that a group of them heard the word of God, and corrupted it knowingly after they understood it
Do youpl ardently hope that they will believe you, when a group of them used to hear the Speech of Allah and then distort it after they had reasoned, knowingly?
Do ye crave that they should believe you when already a sect of them have heard the word of God and then perverted it after they had understood it, though they knew
So O Muslims, do you wish for the Jews to accept faith in you whereas a group of them used to listen to the Words of Allah, and then after having understood it, purposely changed it
Do you then entertain the hope that they will believe in you when indeed a party of them hears the word of Allah but then they alter it after having understood it while they know.
Do ye therefore desire that the Jews should believe you? Yet a part of them heard the word of God, and then perverted it, after they had understood it, against their own conscience
Do you hope that they should believe you when already a sect of them have heard the word of Allah and then perverted it knowingly after they had understood it
Do you then hope that they will believe in you, when some of them have already heard the Word of Allah and knowingly tampered with it, after they understood it
Desire ye then that for your sakesthe Jews should believe? Yet a part of them heard the word of God, and then, after they had understood it, perverted it, and knew that they did so
Do you covet that they may Believe because of you? And certainly a group of them listen to the speech of Allah and then commit Tahreef therein after they understood it, and they know (they are indulging in mischief)
Are you desirous that they believe in you? Surely, a group of people among them had been hearing the assertion of God. Yet again, they tamper with it after they were reasonable, and they know?
Do you hope that they will believe you? Some of them heard the Word of Allah. (The Sadducees) knowingly changed it after they understood it.
Do you, O Believers, still hope that they (people of the Book) will believe in what you say, when some of them have already heard the word of Allah and perverted it knowingly after they understood it
O Muslims, do you then expect that these people will accept your invitation and become believers? whereas there have always been among them some who have been hearing the Word of God, understanding it well and then perverting and tampering with it knowingly
Do you then hope that they would believe in you, and a party from among them indeed used to hear the word of Allah, then altered it after they had understood it, and they know (this)
Are you then hopeful that they will believe for your sake? And indeed a party from among them heard the word of Allah, then after understanding it, they altered it, and they know (this).
Are you confident then that they will believe now, for your sake!?And a section of them had already been listening to Allah's Word; and then, after understanding it, they had perverted what they had understood - knowingly
(O Muslims!) Do you expect that they (the Jews) will believe in you, whereas amongst them were people of a group who heard the Word of Allah (Tawrat [the Torah]), then altered it (themselves) after understanding it, although they knew well (what the truth was and what they were doing)
Did you expect that they would believe with you, when a group of them had heard God's words then altered them knowingly after having understoo
Did you expect that they would believe with you, when a group of them had heard the words of God then altered them knowingly after having understood?
Did you expect that they would believe with you, when a group of them had heard the words of God then altered them knowingly after having understood?
Do you covet that they believe to you, and (there) had been a group/party from them (that) was hearing God's speech/conversation (words), then they alter/distort/change it from after what they understood/comprehended it , and they know
CAN YOU, then, hope that they will believe in what you are preaching - seeing that a good many of them were wont to listen to the word of God and then, after having understood it, to pervert it knowingly
Can you, then, hope that they will commit themselves to what you are heralding — seeing that a good many of them were wont to listen to the word of Allah and then, after having understood it, to pervert it knowingly
Do you then long for (the fact) that they should believe you, and a group of them already were hearing the Speech of Allah; thereafter they perverted it even after they had considered it, while they knew (the Truth)
Have ye any hope that they will be true to you when a party of them used to listen to the word of Allah, then used to change it, after they had understood it, knowingly
Do you, the believers in truth, desire the unbelievers to believe you? There was a group among them who would hear the word of God and understand it. Then they would purposely misinterpret it
(O Muslims) do you still fancy that they will believe you, although a group of them used to hear the word of Allah, and then, having understood it, used to distort it knowingly
Do you covet that they will be true to you, while a party of them used to hear the word of Allâh and then distort it after they had understood it. They were fully aware of (what they were doing)?
Do you expect them to believe in you? (Such are they, that) a group of them hears the word of Allah, understands it well, and then deliberately (twists and) distorts its meaning
Can you (O' Monotheistic Believers) entertain the hope that they will believe in you when a party of them used to hear the Word of Allâh and then deliberately distorted It after they had understood It?
O Muslims do you really expect that Ahl al-Kitab (the Jews) would accept or believe or fall in line with you when some of them (the rabbi) comprehended the word of Allah and His precepts represented in AL-Tawrah and perverted the truth with falsehood?
Do you expect them to believe you when a group of them hears the words of Allah and, after understanding them, deliberately changes them
Do you ˹believers still˺ expect them to be true to you, though a group of them would hear the word of Allah then knowingly corrupt it after understanding it?
Do you hope that they will believe you when some of them heard Allah´s word before and then knowingly changed it after they had understood it?
Do you¹ then hope that they will believe in you, when some of them have already heard the Word of God and knowingly perverted it, although they understood its meaning?
Do you expect them to believe as you do, when some of them used to hear the word of GOD, then distort it, with full understanding thereof, and deliberately?
Do you really hope that they will be true to you when some of them heard God's words, comprehended it and then knowingly altered it?
Do you really hope that they will be true to you when some of them heard God’s words, comprehended them, and then knowingly altered them?
So are you coveting that they will believe in you? And there was a team of them, were hearing Allah’s speech, and then they interpolated it, after they reasoned it and they were knowing?
Do you then hope that they would believe in you (in Faith) , and a party among them indeed used to hear the Word of Allah, then perverted it after they had understood it, and they know (this) ?
Do you hope that they will accept your message when some of them would listen to the word of God then, having understood them, knowingly distort it?
Even now, believers hope in all sincerity, that their compatriots (the Jewish people in town) might join their ranks. But some of them, despite hearing and comprehending the Word of Allah (in Torah) have been distorting it knowingly
Do you then hope that they would believe in you, and a party from among them indeed used to hear the Word of Allah, then altered it after they had understood it, and they know (this)
Do you expect that they will believe you when a party of them hear the Word of ALLAH, then pervert it after they have understood it, and they well know the consequences thereof
Do you hope, then, that they will believe you, seeing that a party of them would hear the Word of God and then distort it after they had understood it, knowingly
Can you (O men of Faith), hope that they will believe in you? Seeing that a party of them heard the Word of Allah, and altered it knowingly after they understood it
Do you wish that they would believe you, when some of them heard God’s word, then deliberately distorted it, even after they understood it?
Do you hope that they will believe in you, when some of them used to hear the Word of God, and then deliberately distort it, even after understanding it
Do you covet [the hope, O believers], that they would believe for you while a party of them used to hear the words of Allah and then distort the Torah after they had understood it while they were knowing
Do you hope that they will believe you? And certainly a party of them used to hear the words of God, then alter it after they understood it, and they know.
Can ye (o ye men of Faith) entertain the hope that they will believe in you?- Seeing that a party of them heard the Word of God, and perverted it knowingly after they understood it
Can ye (o ye men of Faith) entertain the hope that they will believe in you?- Seeing that a party of them heard the Word of Allah, and perverted it knowingly after they understood it
وَإِذَا لَقُوا۟ ٱلَّذِینَ ءَامَنُوا۟ قَالُوۤا۟ ءَامَنَّا وَإِذَا خَلَا بَعۡضُهُمۡ إِلَىٰ بَعۡضࣲ قَالُوۤا۟ أَتُحَدِّثُونَهُم بِمَا فَتَحَ ٱللَّهُ عَلَیۡكُمۡ لِیُحَاۤجُّوكُم بِهِۦ عِندَ رَبِّكُمۡۚ أَفَلَا تَعۡقِلُونَ ٧٦
When they meet the believers, they say, ‘We too believe.’ But when they are alone with each other they say, ‘How could you tell them about God’s revelation [to us]? They will be able to use it to argue against you before your Lord! Have you no sense?’
And when they (people of the book) meet those who believe (Muslims), they say: “We (also) believe,” but when they meet privately with one another, they say: “Will you tell those (Muslims) what Allah has revealed to you so that they (Muslims) may argue with you about it before your Lord? Don’t you understand?”
And when they meet those who believe they say: we believe; and when some of them are alone with some others they say speak ye unto them of that which God hath opened unto you so that they may argue therewith against you before your Lord? understand then ye not
For when they meet the faithful, they say: "We believe;" but when among themselves, they say: "Why do you tell them what the Lord has revealed to you? They will only dispute it in the presence of your Lord. Have you no sense indeed?"
When they meet those who believe, they say, “We have believed”; but when they are alone with one another, they say, “Do you talk to them about the truth Allah has disclosed to you so that they can use it as evidence against you? Do you not think?”
When they meet those who have iman, they say, ´We have iman.´ But when they go apart with one another, they say, ´Why do you speak to them about what Allah has disclosed to you, so they can use it as an argument against you before your Lord? Will you not use your intellect?´
When they meet the faithful, they say, ‘We believe,’ and when they are alone with one another, they say, ‘Do you recount to them what Allah has revealed to you, so that they may argue with you therewith before your Lord? Do you not apply reason?’
When they meet those who believe, they declare (hypocritically), "We believe (in what you believe in);" but when they are alone with one another in private, they say (chiding each other): "Will you tell them what God has disclosed to you, that they might use it as an argument against you before your Lord? Do you have no sense
And when they meet those who believe they say, `We (too) have believed.' But when they go apart one with another they say, `Do you inform them (- the Muslims) what Allah has disclosed to you, (- of the prophecies in your Scriptures about the Prophet), that they thereby availing themselves of it (- the Scriptures), may prevail upon you in argumentation on the authority of your Lord? Will you not, then, use your reasoning power?
And when they meet those who believe, they say 'We believe'; and when they go privily one to another, they say, 'Do you speak to them of what God has revealed to you, that they may thereby dispute with you before your Lord? Have you no understanding?
And whenever they meet those who believe, they say: “We believe.” And when they meet each other in private, they say: “Why do you tell them about what God has disclosed to you, so that they argue with you before your Lord with it? Do you not understand?”
When they (Jews) meet with the believers they say: “We believe [in what you believe.]” When they get together in private, they say: “Do you not have any sense when you reveal to them what Got has revealed to us? They may present the same proofs against us in front of God.”
Behold, when they meet the people of faith they say, “We believe.” But when they meet each other in private they say, “Shall you tell them what God has revealed to you, that they may engage you in argument about it before your Lord?” Do you not understand
And when they encounter those who have attained faith, they say, “We have attained faith.” But when they come together privately, they say, “Do youpl inform them of what Allah has disclosed to you so that they might debate you concerning it before your Lord?” Do you not reason?
And when they meet those who believe they say, 'We believe,' but when one goes aside with another they say, 'Will ye talk to them of what God has opened up to you, that they may argue with you upon it before your Lord? Do ye not therefore understand?
And when they meet the believers, they say, "We believe"; but when they are in isolation with one another they say, "You clarify to the believers from what Allah has disclosed to you, so that they may evidence it against you before your Lord? So have you no sense?"
And when they meet those who have believed in the entire book they say, “We too believe.” But when they meet one another in private they say, “Are you going to disclose to them about that which Allah has conferred upon you so that they may use it as a proof against you in the presence of your Lord?” Do you not understand?
And when they meet the true believers, they say, we believe: But when they are privately assembled together, they say, will ye acquaint them with what God hath revealed unto you, that they may dispute with you concerning it in the presence of your Lord? Do ye not therefore understand
Behold, when they meet men of faith they say, "We believe," but when they meet in private they say, "Will you talk to them of what Allah has opened up (revealed) to you, that they may argue with you upon it before your Lord? Do you not the
When they meet those who believe, they say: 'We are believers. ' But when alone, they say to their other (chiefs). 'Do you tell to them what Allah has revealed to you so that they will dispute with you concerning it with your Lord? Have you no sense?
And when they fall in with the faithful, they say, "We believe;" but when they are apart one with another, they say, "Will ye acquaint them with what God hath revealed to you, that they may dispute with you about it in the presence of your Lord?" Understand ye their aim
And when they came across those who have become Believers, they said: “We have Believed,” but when they met one another in privacy they said: “ Shall you describe to them what Allah has unveiled on you that they may engage you in argument about it in presence of your Nourisher-Sustainer? What then! Don’t you understand?”
And when they met those who believed, they said: We believed. And when they went privately—some of them with some others—they said: Will you divulge to them what God opened to you, so that they argue with you about it before your Lord? Will you not, then, be reasonable?
When they meet people of faith, they say, “We believe.” When they meet each other, they say, “Do you talk to them about what Allah has revealed to you? [If you do,] they can then give better arguments about (Allah’s Word) before your Lord. Do you not understand?”
When they meet the believers (Muslims) they say: "We too are believers," but when they (people of the Book) meet each other in private, they say: "Would you disclose to the believers (Muslims) what Allah has revealed to you? So that they (Muslims) may use it as an argument against you in the court of your Lord? Have you no sense?"
When they meet those who believe in Muhammad, they say, "We also believe in him." But when they meet one another in private, they say, "Have you got no sense that you disclose to them those things which Allah has revealed to you so that they might bring them as a proof against you before your Lord
And when they meet those who believe they say, We believe, and when they- are apart one with another they say: Do you talk to them of what Allah has disclosed to you that they may contend with you by this before your Lord? Do you not understand
And when they meet those who believe they say, "We believe," but when alone, some of them say to others, "Do you acquaint them with that which Allah has opened (revealed) to you, that they may argue with you concerning it before your Fosterer, then have you no sense?"
And when they meet those who believe, they say, "We do believe." alone, one with another, they say, "Do you tell them what Allah has opened to you, to enable them to quarrel with you therewith, before your Lord? Have you no sense?"
And (they have reached such a state that) when they meet the believers, they say: ‘We (too) have believed (in Muhammad [blessings and peace be upon him], like you),’ and when they are together in isolation, they say: ‘Do you tell them (the Muslims) that which Allah has unfolded to you (through the Torah in connection with the Prophethood and glory of the last of the Prophets, Muhammad, [blessings and peace be upon him]) so that they may use it in argument against you in the holy presence of your Lord? Do you not have (even this much) sense?
And when they come across those who believe, they Say: "We believe!", and when they are alone with each other they Say: "Why do you inform them about what God has said to us Then they would use it in argument against us at your Lord. Do you not understand"
And when they come across those who believe, they say: "We believe!" And when they are alone with each other they say: "Why do you inform them of what God has said to us? Then they would use it in argument against us at your Lord. Do you not comprehend?
And when they come across those who believe, they say: "We believe!" And when they are alone with each other they say: "Why do you inform them of what God has said to us? Then they would use it in argument against us at your Lord. Do you not comprehend?"
And if they met those who believed, they said: "We believed." And if some of them (were) together to (with) some, they said: "Do you tell/inform them with what God taught on (to) you? To argue with you with it at your Lord." Do you not reason/understand
For, when they meet those who have attained to faith. they say, "We believe [as you believe]" - but when they find themselves alone with one another, they say. "Do you inform them of what God has disclosed to you, so that they might use it in argument against you, quoting the words of your Sustainer? Will you not. then, use your reason?"
For, when they meet those who have committed [to Allah], they say, “We are committed to Allah as you are,” but when they find themselves alone with one another, they say, “Do you inform them of what God has disclosed to you, so that they might use it in argument against you, quoting the words of your Sustained Will you not, then, use your reason?
And when they meet (the ones) who have believed, they say, "We have believed (too)." And when they go privately one to another, (Literally: some of them with some others) they say, "Do you discourse with them about what Allah has opened (i.e. granted, revealed) up on you that they may thereby argue with you in the Meeting of your Lord? Would you then not consider?"
And when they fall in with those who believe, they say: We believe. But when they go apart one with another they say: Prate ye to them of that which Allah hath disclosed to you that they may contend with you before your Lord concerning it? Have ye then no sense
On meeting the believers, they would declare belief but to each other they would say, "How would you (against your own interests) tell them (believers) about what God has revealed to you (in the Bible of the truthfulness of the Prophet Muhammad)? They will present it as evidence to prove you wrong before your Lord. Do you not realize it?"
When they meet those who believe, they say, .We believe. But when some of them meet others in private, they say, .Do you tell them (the Muslims) what Allah has disclosed to you so that they may thereby argue against you before your Lord? Will you, then, not use reason?
When they meet with those who adhere to Islamic monotheism, they say: "We profess a belief (in the Unity& Oneness of Allâh).” But when they are alone with one another, they say: "Did you talk to them about what Allâh has revealed unto you so that they would argue with you about it before your Lord?" Do you not possess self- awareness that allows you to understand?
When they meet the believers, they say, "We believe!" But when they are alone with each other, they say, "Would you report to them what Allah has revealed to you? So they may (successfully) argue and plead against you before your Lord? Do you not understand?"
And When they meet with those who live by Faith, they make a false profession of Faith. But when they are alone with one another, they say: ‘Did you talk to them about what Allâh has revealed to you so that they would argue with you about it before your Lord?’. Don't you have conscious thoughts at least in this sense?
When they meet the true believers face to face they declare that they have conformed their will to Allah’s. And when they are with their like-minded companions they are reprehended for conversing with the Muslims on Muhammad's mission documented in AL-Tawrah previously when assenting to this truth is against their interest; They say to them: "Do you reveal to the Muslims knowledge Allah entrusted to us so that they use it against us in the venerable, Majestic presence of Allah, your Creator; Have you no sense as to exercise the faculty of reason?"
When such peoplemeet those who believe, they tell them: “We believe”. However, when they are alone, they say: “Why tell them about what Allah has granted you so they use it as evidence against you before your Lord. Don’t you have any sense?”
When they meet the believers they say, “We believe.” But in private they say ˹to each other˺, “Will you disclose to the believers the knowledge Allah has revealed to you, so that they may use it against you before your Lord? Do you not understand?”
And when they meet the believers, they say: we believe; and when they are alone amongst each other, they say: are you going to tell them what Allah has decided against you, so that they can use it as an argument against you before your Lord? Don´t you think straight?
And when they meet the faithful they declare: ‘We, too, are believers.‘ But when alone they say to each other: ‘Must you declare to them what God has revealed to you? They will only dispute with you about it in our Lord‘s presence. Have you no sense?‘
And when they meet the believers, they say, "We believe," but when they get together with each other, they say, "Do not inform (the believers) of the information given to you by GOD, lest you provide them with support for their argument concerning your Lord. Do you not understand?"
When they meet believers, they say, "We believe," and when they are alone by themselves, they say, "Do you tell them what God has disclosed to you so they dispute with you about it before your Lord?" Have you no sense?
When they meet believers, they say, “We believe,” and when they are alone by themselves, they say, “Do you tell them what God has disclosed to you, so they dispute with you about it before your Lord?” Have you no sense?
And if they met those who believed, they said, “We believed,” but if some of them were alone with some others, they said, “Are you talking with them with what Allah has opened for you? so that they wrangle you at your Lord, with it?” So, will you not be reasoning?
And when they meet those who have Faith, they say : ' We believe ', but when they are alone with one another, they say : ' Do you speak to them of what Allah has revealed to you, that they may thereby dispute with you about this before your Lord ? Have you then no sense ? '
When they meet the believers, they say, 'We believe,' but when they find themselves alone, they say to one another, 'Need you inform them that which God has disclosed to you? They will only use it in argument against you before your Lord? Will you not use your reason?'
And when they meet with those who have attained belief, say, "We believe as you believe." But when they get together with one another, they say, "Do you inform them of that which Allah has disclosed to you, so that they might use it in argument against you? And all this before your Lord! Will you then not use your intellect?"
And when they meet those who believe they say: We believe, and when they are alone one with another they say: Do you talk to them of what Allah has disclosed to you that they may contend with you by this before your Lord? Do you not then understand
And when they meet those who believe, they say `We believe,' and when they meet one another in private, they say, `Do you inform them (the believers) of what ALLAH has unfolded to you, that they may thereby argue with you before your Lord. Will you not then understand
And when they meet those who believe they say, “We believe,” and when they are alone with one another they say, “Do you speak to them of what God has unveiled to you, that they may thereby dispute with you before your Lord? Do you not understand?
And when they meet the men of Faith, they say: "We believe;" But when they meet each other in private, they say: "Shall you tell them what Allah has revealed to you, that they may argue about it before your Lord?" Do you not understand (their aim)
When they encounter those who believe, they say, “We believe.” But when alone, they question, “Will you disclose to them what God revealed to you so they can argue with you about it before your Lord? Don’t you understand?”
And when they come across those who believe, they say, 'We believe,' but when they come together privately, they say, 'Will you inform them of what God has disclosed to you, so that they might dispute with you concerning it before your Lord?' Do you not understand
And when they meet those who believe, they say, "We have believed"; but when they are alone with one another, they say, "Do you talk to them about what Allah has revealed to you so they can argue with you about it before your Lord?" Then will you not reason
And when they meet those who have believed they say, 'We have believed.' And when some of them go aside to some they say, 'Will you tell them of what God has opened on you, that they may dispute with you with it in the presence of your Lord? So will you not become intelligent?'
Behold! when they meet the men of Faith, they say: "We believe": But when they meet each other in private, they say: "Shall you tell them what God hath revealed to you, that they may engage you in argument about it before your Lord?"- Do ye not understand (their aim)
Behold! when they meet the men of Faith, they say: "We believe": But when they meet each other in private, they say: "Shall you tell them what Allah hath revealed to you, that they may engage you in argument about it before your Lord?"- Do ye not understand (their aim)
أَوَ لَا یَعۡلَمُونَ أَنَّ ٱللَّهَ یَعۡلَمُ مَا یُسِرُّونَ وَمَا یُعۡلِنُونَ ٧٧
Do they not know that God is well aware of what they conceal and what they reveal
Don’t they know that Allah knows what they conceal and what they reveal?
Know they not that Allah knoweth that which they hide and that which they make known
Do they not know that God is aware of what they hide and what they disclose
Do they not know that Allah knows what they conceal and what they disclose?
Do they not know that Allah knows what they keep secret and what they make public?
Do they not know that Allah knows whatever they hide and whatever they disclose
Do they not know that surely God knows what they keep concealed and what they disclose
Do they not know that Allah knows all that they conceal and all that they make known
Know they not that God knows what they keep secret and what they publish
Do they not know that God knows what they hide and what they disclose?
Do they not realize that God is fully aware of what they hide and what they reveal
Do they not know that God knows what they conceal and what they reveal
Do they not know that Allah knows whatever they keep secret and whatever they make public?
Do they not then know that God knoweth what they keep secret and what they make known abroad
Do they not know that Allah knows all whatever they hide and whatever they disclose
Do they not know that Allah knows all that they make secret and all that they make public?
Do not they know that God knoweth that which they conceal as well as that which they publish
Do they not then know that Allah knows what they conceal and what they make known abroad
Do they not know that Allah has knowledge of all they hide and all that they reveal
Know they not that God knoweth what they hide, as well as what they bring to light
What then? Don’t they know that certainly Allah knows what they hide and what they announce
Know they not that God knows what they keep secret, and what they speak openly.
Don’t they know that Allah knows what they hide and what they show?
Do they not really know that Allah knows what they conceal and what they reveal
Do they really not know that Allah is fully aware of what they hide and what they disclose
Do they not know that Allah knows what they keep secret and what they make known
Do they not know that Allah knows that which they hide and that which they proclaim?
Do they not know that Allah is well aware of what they conceal and what they declare
Are they not aware that Allah knows full well all that they hide and all that they show
Do they not know that God knows what they conceal and what they declar
Do they not know that God knows what they conceal and what they declare?
Do they not know that God knows what they conceal and what they declare?
Are they not knowing that God knows what they keep secret and what they declare/publicize
Do they not know, then, that God is aware of all that they would conceal as well as of all that they bring into the open
Do they not know, then, that Allah is aware of all that they would conceal as well as all that they bring into the open
And do they not know that Allah knows whatever they keep secret and whatever they make public
Are they then unaware that Allah knoweth that which they keep hidden and that which they proclaim
Do they not know that God knows whatever they conceal or reveal
Are they not aware that Allah knows what they conceal and what they reveal
Are you unaware that Allâh knows perfectly well whatever they conceal and whatever they proclaim?
Are they not aware that Allah knows what they narrate in secret as well as what they proclaim
Are you unaware that Allâh has full knowledge of whatever they conceal and whatever they proclaim?
Do they not know that Allah knows what they exchange secretly or whisper and what they suggest secretly and all feelings stored in their hearts, and He is well acquainted with all they utter out loud
Do they not realise, Allah knows what they hide and what they publicise?
Do they not know that Allah is aware of what they conceal and what they reveal?
Don´t they know that Allah knows what they conceal and what they disclose?
Do they not know that God has knowledge of all that they conceal and all that they reveal
Do they not know that GOD knows everything they conceal, and everything they declare?
Do they not know that God knows what they conceal and what they reveal?
Do they not know that God knows what they conceal and what they reveal?
Do they not know that Allah knows what they secret and what they announce?
What ! Do they not know that Allah knows what they hide and what they make known ?
Do they not know that God is well aware of all that they conceal and all that they reveal?
Do they not know that Allah is aware of what they conceal and what they reveal
Do they not know that Allah knows what they keep secret and what they make known
Do they not know that ALLAH knows what they keep secret and what they make known
Do they not know that God knows what they hide and what they disclose
Do they not know that Allah knows what they conceal and what they reveal
Don’t they know that God knows what they conceal and what they disclose?
Do they not know that God knows what they conceal and what they reveal
But do they not know that Allah knows what they conceal and what they declare
Do they not know that God knows what they keep secret and what they publish?
Know they not that God knoweth what they conceal and what they reveal
Know they not that Allah knoweth what they conceal and what they reveal
وَمِنۡهُمۡ أُمِّیُّونَ لَا یَعۡلَمُونَ ٱلۡكِتَـٰبَ إِلَّاۤ أَمَانِیَّ وَإِنۡ هُمۡ إِلَّا یَظُنُّونَ ٧٨
Some of them are uneducated, and know the Scripture only through wish-ful thinking. They rely on guesswork
And among them, there are unlettered people who don’t know the book, but they trust false desires and they don’t but guess.
And of them are unlettered ones who know not the Book but vain desires; and they do but conjecture
Among them are heathens who know nothing of the Book but only what they wish to believe, and are only lost in fantasies
There are among them (ummiyyiina) people who have no knowledge of the Book (knowledge of the reality), other than what they assume (based on their conditionings); they live with their (baseless) conjectures.
Some of them are illiterate, knowing nothing of the Book but wishful thinking. They only speculate.
And among them are the illiterate who know nothing of the Book except hearsay, and they only make conjectures
Among them are the illiterate folk who do not know anything about the Book except fancies from hearsay, and merely follow their conjectures
And (some) among them are illiterate, who do not know the Scripture except cramming it up, and are doing nothing but making conjectures
And some there are of them that are common folk not knowing the Book, but only fancies and mere conjectures
Some of them are uneducated (about God’s religion), they do not know the book except wishful thinking (and perception), and they only guess.
Then some of them, who are illiterate and have not studied the Scriptures, rely upon false rumors and fabrications [thinking that what they say is written in the Scriptures.]
There are among them illiterates who do not know the Book, but only their desires and they do nothing but speculate
And among them are illiterates who do not know the Scripture, other than fancies, and they only speculate.
And some of them there are, illiterate folk, that know not the Book, but only idle tales; for they do but fancy
And among them are the unlearned that do not know anything of the Book except to recite something therefrom or parts of their own fabrications; they are in absolute illusion
And among them are those who are uninstructed. They do not know the book except for mere wishful thinking and all they do is but speculation.
But there are illiterate men among them, who know not the book of the law, but only lying stories, although they think otherwise
And some of them there are, illiterate folk, that know not the Book, but their own fancies, conjectures and idle tales
And some of them are common (people) and do not know the Book, but only wishful thoughts, and they are only doubters
But there are illiterates among them who are unacquainted with the Book, but with lies only, and have but vague fancies
And amongst them are Ummiyyun; they do not know Al-Kitab except (adhering to their) desires and they are not but those who nourish conjecture
And among them are the unlettered who know nothing of the Book but fantasy. And, truly, they but surmise.
Among them are people who can’t read or write and don’t know the Book. They live by their own wishful thinking. They just make up things.
Among them there are some illiterates who do not know their Holy Book; they follow their own desires and do nothing but conjecture
Then there are among them some un-lettered people who have no knowledge of the Book but depend upon empty hopes and are guided by mere conjecture and guess-work
And some of them are illiterate; they know not the Book but only (from) hearsay, and they do but conjecture
And among them are the unlettered who do not (even) know (what is written in) the book (their religion is nothing) but hearsay (idle tales or lies) and they do nothing but guess.
And among them are illiterates who know nothing of the Book - they know nothing but their own desires/fancies. And they do not but guess
And (some) amongst them (the Jews) are illiterate (as well) who do not know (even the bare minimum about the meaning and connotations of) the Book (except hearsay and false hopes). They know only to recite (the Book) verbally and follow mere speculation and assumption
And amongst them are Gentiles who do not know the Scripture except by hearsay, and they only conjecture
And among them are Gentiles who do not know the Book except by hearsay, and they only conjecture.
And among them are gentiles who do not know the Book except by hearsay, and they only conjecture.
And from them (are) illiterates/belonging to a nation they do not know The Book except (as) wishes/desires/lies and that they are except assuming/ supposing
And there are among them unlettered people who have no real knowledge of the divine writ, [following] only wishful beliefs and depending on nothing but conjecture
And there are among them unlettered people who have no real knowledge of the divine writ, [following] only wishful beliefs, and depending on nothing but conjecture
And among them are illiterates (who) do not know the Book except (only) fancies, and decidedly they do (nothing) except surmise
Among them are unlettered folk who know the Scripture not except from hearsay. They but guess
Some of them are illiterate and have no knowledge of the Book except for what they know from legends and fantasy. They are only relying on conjecture
And some among them are illiterate who have no knowledge of the Book, but have some fancies and do nothing but conjecture
And (some) among them are illiterate, not having knowledge the 'Scripture', (the 'Torah'), except hearsay. Indeed they are just assuming.
Some of them are illiterate and know nothing about the scriptures. They (only) have wishful fancies and (rely upon) conjecture
And (some) among them are illiterate, not having knowledge of the Scripture, except for hearsay. Indeed, they are just assuming.
Among them are illiterates who do not know the precepts nor the mandates according with AL-Tawrah’s texts; they only know what the demagogic rabbi had purposed, and the knowledge they imparted was wholly infested with falsehood yielding only false hopes vested with ignorance and illiteracy, thus affording conjecture
Some of them are illiterate; their knowledge of The Book is based onfalse hopes, and mere guess.
And among them are the illiterate who know nothing about the Scripture except lies, and ˹so˺ they ˹wishfully˺ speculate.
And amongst them are unlettered people who know the book only from hearsay and only presume.
Some among them are illiterate, ignorant of the Book and know of nothing but wishful fancies and vague conjecture.
Among them are gentiles who do not know the scripture, except through hearsay, then assume that they know it.
Some of them are Gentiles, and know only a little of the Book. They are guessing.
Some of them are Gentiles and know only a little of the Book. They are guessing.
And among them illiterates who didn’t know the book except wishes, and they are guessing only.
And there are among them illiterates, who know not the Book, but only fancies and mere conjectures.
There are among them illiterate people who have no real knowledge of the Scriptures, entertaining only wishful beliefs and conjecture.
Among them are the illiterate who do not know their Scripture except by hearsay and, therefore, depend on conjecture
And there are among them illiterates who know not the Book but only lies, and they do but conjecture
And some of them are illiterate, they know not the book but their own false notions, and they do nothing but conjecture
And among them are the illiterate who know nothing of the Book but hearsay, and they only conjecture
And there are among them who cannot read and who do not know the Book, but (in it they see their own) desires, and they imagine without any basis
Among them are unlettered ones who know nothing about the Scripture except wishful thinking.
And among them are uneducated who know the Scripture only through hearsay, and they only speculate
And among them are unlettered ones who do not know the Scripture except in wishful thinking, but they are only assuming
And among them are illiterates, they do not know the Book except wishful thinking; and they do not except guess.
And there are among them illiterates, who know not the Book, but (see therein their own) desires, and they do nothing but conjecture
And there are among them illiterates, who know not the Book, but (see therein their own) desires, and they do nothing but conjecture
فَوَیۡلࣱ لِّلَّذِینَ یَكۡتُبُونَ ٱلۡكِتَـٰبَ بِأَیۡدِیهِمۡ ثُمَّ یَقُولُونَ هَـٰذَا مِنۡ عِندِ ٱللَّهِ لِیَشۡتَرُوا۟ بِهِۦ ثَمَنࣰا قَلِیلࣰاۖ فَوَیۡلࣱ لَّهُم مِّمَّا كَتَبَتۡ أَیۡدِیهِمۡ وَوَیۡلࣱ لَّهُم مِّمَّا یَكۡسِبُونَ ٧٩
So woe to those who write something down with their own hands and then claim, ‘This is from God,’ in order to make some small gain. Woe to them for what their hands have written! Woe to them for all that they have earned
So woe to those who write the book with their own hands and then they say: “This is from Allah,” so that they may purchase it with a little price! Woe to them for what their hands have written and woe to them for what they have earned.
Woe then unto those who write out the Book with their hands and say thereafter: this is from God, that they may barter it for a small price. Woe then unto them for that which thei hands had written; and woe unto them for that which they earn therwith
But woe to them who fake the Scriptures and say: "This is from God," so that they might earn some profit thereby; and woe to them for what they fake, and woe to them for what they earn from it
So woe to those who write the knowledge with their own hands (driven by their illusory selves), then say, “This is from Allah,” in exchange for a small price! Woe to what they write with their hands and woe to what they earn in this way!
Woe to those who write the Book with their own hands and then say ´This is from Allah´ to sell it for a paltry price. Woe to them for what their hands have written! Woe to them for what they earn!
So woe to those who write the Book with their hands and then say, ‘This is from Allah,’ that they may sell it for a paltry gain. So woe to them for what their hands have written, and woe to them for what they earn
Woe, then, to those who write the Book with their hands (interpolating into it their readings of the Scriptures and their explanatory notes thereto, stories from their national history, superstitious ideas and fancies, philosophical doctrines and legal rules) and then in order to sell it for a trifling price (such as worldly benefit, status, and renown), they declare: "This is from God." So woe to them for what their hands have written and woe to them for what they have earned (of the worldly income and the sin thereby)
Woe, therefore, to those who write the Scripture with their own hands and then say, `This is from Allah.' They do so that they may thereby acquire some paltry gains. Woe to them for what their hands have written (to give them out as Word of God). Again (We say), woe to them for what they do (of evil deed)
So woe to those who write the Book with their hands, then say, 'This is from God,' that they may sell it for a little price; so woe to them for what their hands have written, and woe to them for their earnings
So, woe to those who write the book with their hands, then they say: “This is from God” in order to trade it for a small price. Woe to them for what their hands write, and woe to them for what they earn.
Shame and pity on the learned ones of them who fabricate some verses and then say: “These are the words of God.” They do so in order to make some money. They do not realize that they are digging their own grave with those hands [who fabricate lies against the Lord] and that what their earnings in this manner will lead to their ruins
Then woe to those who write the Book with their own hands and then say, “This is from God,” to sell it for a miserable price. Woe to them for what their hands write, and for the gain they make with it
So woe to those who scribe the Scripture with their own hands and then say, “This is from Allah,” that they may purchase, in exchange for it, a small price. Woe to them on account of what their hands have written, and woe to them on account of what they earn.
But woe to those who write out the Book with their hands and say 'this is from God;' to buy therewith a little price! and woe to them for what their hands have written, and woe to them for what they gain
Therefore woe is to those who write the Book with their hands; and they then claim, "This is from Allah" in order to gain an abject (worldly) price for it; therefore woe to them for what their hands have written, and woe to them for what they earn with it
So woe unto those who write the book with their own hands and then they say, “This is from Allah” so that they may sell it for a trifling price. So woe unto them for all that their hands have written and woe unto them for all that they have earned.
And woe unto them who transcribe corruptly the book of the law with their hands, and then say, this is from God: That they may sell it for a small price. Therefore woe unto them because of that which their hands have written; and woe unto them for that which they have gained
But woe to those who write out the Book with their own hands and say "This is from Allah"; to buy therewith a little price! And woe to them for what their hands have written, and woe to them for what they gain
Woe to those who write the Book with their own hands and then say: 'This is from Allah, ' in order to gain a small price for it. So woe to them for what their hands have written, and woe to them for their earnings
Woe to those who with their own hands transcribe the Book corruptly, and then say, "This is from God," that they may sell it for some mean price! Woe then to them for that which their hands have written! and, Woe to them for the gains which they have made
Then woe to those who write the book with their own hands and then say: “This is from Allah,” so that they may earn therewith a miserable sum. Woe to them for what their hands have written, and woe to them for what they earn
And woe to those who write down the Book with their own hands. Again, they say: This is from God. Certainly, they exchange it for a little price. Then, woe to them for what their hands wrote down. And woe to them for what they earn!
Shame on those who write a book themselves and say, “This is from Allah.” They try to make a little money from it. Shame on them because of what they write themselves. Shame on them for the money they make from it.
Woe to those who write the Book with their own hands and then say: "This is from Allah," so that they may sell it for a petty price! Woe to them for what their hands have written and woe to them for what they have earned
So woe to their learned people, who write the law with their own hands and then say to the people, "This is from Allah," so that they might gain some paltry worldly end. (They do not see that) this writing of their hands will bring woe to them and what they gain thereby will lead to their ruin
Woe! then to those who write the Book with their hands then say, This is from Allah; so that they may take for it a small price. So woe! to them for what their hands write and woe! to them for what they earn
Therefore, sorrowful is the state of those who write the book with their hands, then say, "This is from Allah," so as to sell it for a small price. So sorrowful is their state for what their hands write and sorrowful is their state for what they earn.
Woe thenunto those who write the book with their own hands, but claim it to be from Allah so as to trade it for a little gain! Woe then unto them for what their hands wrote, and woe unto them for what they earn
So, a serious disaster awaits those who write the Book with their own hands, then say: ‘This is from Allah,’ just to earn a paltry price for that. So they will face destruction (owing to the Book) that their hands have written and (for the compensation) that they are earning
So woe to those who write the Scripture with their hands then Say: "This is from God," so that they can seek a cheap gain! Woe to them for what their hands have written and woe to them for what they gained
So woe to those who write the Book with their hands then say: "This is from God," so that they can purchase with it a cheap price! Woe to them for what their hands have written and woe to them for what they gained.
So woe to those who write the Book with their hands then say: "This is from God," so that they can purchase with it a cheap price! Woe to them for what their hands have written and woe to them for what they gained.
So grief/distress/woe (expression) to those who write The Book with their hands then they say: "That (it is) from at God." To buy/volunteer with it a small price, so grief/distress/woe (expression) to them from what their hands wrote , and grief/distress/woe (expression) to them from what they gather/acquire
Woe, then, unto those who write down, with their own hands, [something which they claim to be] divine writ, and then say. "This is from God," in order to acquire a trifling gain thereby; woe, then, unto them for what their hands have written, and woe unto them for all that they may have gained
Woe to those who write scripture of their own dictate and then say, “This comes from Allah.” They do this for a trifling price. Woe, then, unto them for what their hands have writ ten, and woe unto them for all that they may have gained
So woe to (the ones) who write the Book with their hands; thereafter they say, "This is from (the Providence of) Allah, that they may trade it for a little price; So, woe to them for what their hands have written, and woe to them for what they have earned
Therefore woe be unto those who write the Scripture with their hands and then say, "This is from Allah," that they may purchase a small gain therewith. Woe unto them for that their hands have written, and woe unto them for that they earn thereby
Woe to those who write the Book themselves and say, "This is from God," so that they may sell it for a small price! Woe unto them for what they have done and for what they have gained
So, woe to those who write the Book with their hands and then say, .This is from Allah., so that they may gain thereby a trifling price. Then, woe to them for what their hands have written, and woe to them for what they earn
So woe unto those who write a scripture with their own hands and say: "This is from Allâh," so as to exchange it for a small price! Woe unto them for what their hands have written! And woe unto them for what they have gained!
And misery is for (their scholars,) those who write a book with their own hands and then say, "This is from Allah!" In return for that, they acquire a petty price. Woe to them for what they write with their hands! Woe to them for what they earn with it
Woe betide those who write a book with their own hands and say: ‘This is from Allâh’ so as to exchange it for a small price! Woe unto them for what their hands have written! And woe unto them for what they have gained!
In cconsequence, woe upon those who reproduce Allah’s Book by wording it differently in a demagogic way, distorting meanings and relating them to Allah in order to exchange the truth for the vanity of the fleeting and ephemeral world. Woe betide them for their wrongful and unclean hands, they shall be miserable as a result of their sinful iniquities
What misery awaits those who rewrite The Book with their own hands and then claim: “This is from Allah”, just to earn a little money! What misery awaits them for what their hands have written, and what misery awaits them for what they have earned
So woe to those who distort the Scripture with their own hands then say, “This is from Allah”—seeking a fleeting gain! So woe to them for what their hands have written, and woe to them for what they have earned.
So woe to those who make up the book themselves and then say this is from Allah, so that they gain a small profit from it. Woe to them for what they make up, and woe to them for what they gain.
Woe betide those that write the Book with their own hands and then declare: ‘This is from God,‘ in order to gain some paltry end. Woeful shall be their fate, because of what their hands have written, because of what they did
Therefore, woe to those who distort the scripture with their own hands, then say, "This is what GOD has revealed," seeking a cheap material gain. Woe to them for such distortion, and woe to them for their illicit gains.
How terrible it is to those who write the Book with their hands and then say, "This is from God," to sell it for a little money. How terrible it is for them for what their hands have written, and how terrible for them what they have earned.
How terrible it is to those who write the Book with their hands and then say, “This is from God,” to sell it for a little money. How terrible it is for them for what their hands have written, and how terrible for them that they have earned.
So, woe to those who are writing the book with their own hands, and then saying, “This is from Allah,” to purchase with it for a little price. Woe for them from what their hands have written, and woe for them from what they are earning.
So, woe to those who write the Book with their hands and then say: ' This is from Allah,' so that they may sell it for a little price, so, woe to them for what their hands have written and woe to them for what they earn
Woe, then, to those who write down, with their own hands, [something which they claim to be of] the Scriptures, and then say, 'This is from God', in order to get for it a trifling price. Woe to them for what their hands have written and woe to them for what they earn.
Then, woe unto those (their scholars) who write the Scripture with their own hands and claim, "This is from Allah." They traffic with it for petty gains. (They distort the Scripture tampering with its verses to suit their designs and exploit those who are illiterate). Woe unto them for what their hands do write, and for the earning they make thereby."
Woe, then, to those who write the book with their hands and then say: This is from Allah, so that they may take for it a small price; therefore woe to them for what their hands have written and woe to them for what they earn
Woe, therefore, to those who write the Book with their own hands and then say, `This is from ALLAH,' That they may take it for a paltry price. Woe, then, to them for what their hands have written, and woe to them for what they earn
So woe unto those who write the book with their hands, then say, “This is from God,” that they may sell it for a paltry price. So woe unto them for what their hands have written and woe unto them for what they earn
Then woe to those who write the Book with their own hands, and then say: "This is from Allah." To gain from it for a lowly price! Woe to them for what they write, and for the gain they make from it
Woe to those who, with their hands, write the Scripture and then claim, “This is from God,” to sell it for a paltry price. Woe to them for what their hands have written, and woe to them for what they’ve earned.
So woe to those who write the Scripture with their own hands, and then say, 'This is from God,' that they may exchange it for a little price. Woe to them for what their hands have written, and woe to them for what they earn.
So woe to those who write the "scripture" with their own hands, then say, "This is from Allah ," in order to exchange it for a small price. Woe to them for what their hands have written and woe to them for what they earn
So woe to those who write the Book with their hands, then they say, 'This is from God,' that they may sell it for a little price; so woe to them for what their hands have written, and woe to them for their earnings.
Then woe to those who write the Book with their own hands, and then say:"This is from God," to traffic with it for miserable price!- Woe to them for what their hands do write, and for the gain they make thereby
Then woe to those who write the Book with their own hands, and then say:"This is from Allah," to traffic with it for miserable price!- Woe to them for what their hands do write, and for the gain they make thereby
وَقَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّاۤ أَیَّامࣰا مَّعۡدُودَةࣰۚ قُلۡ أَتَّخَذۡتُمۡ عِندَ ٱللَّهِ عَهۡدࣰا فَلَن یُخۡلِفَ ٱللَّهُ عَهۡدَهُۥۤۖ أَمۡ تَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ ٨٠
They say, ‘The Fire will only touch us for a few days.’ Say to them, ‘Have you received a promise from God- for God never breaks His promise- or are you saying things about Him of which you have no real knowledge?’
They (Jews) say: “The hellfire shall never touch us but for a few numbered days.” Say (O Muhammad to them): “Have you taken a covenant from Allah which Allah will not break? Or do you say of Allah what you don’t know?”
And they say: Fire shall touch us not save for a few numbered days. Say thou: have ye taken a covenant with Allah, so that Allah shall not fail His covenant? or fabricate ye against Allah that which ye know no
Yet they say: "The Fire will not touch us for more than a few days." Say.. "Have you so received a promise from God?" "Then surely God will not withdraw His pledge. Or do you impute things to God of which you have no knowledge at all?"
And they say, “The fire won’t burn us except for a certain amount of days.” Say to them, “Have you taken a covenant from Allah (the Absolute Reality in your essence)? For Allah will never break His covenant. Yet you make fabrications against Allah.”
They say, ´The Fire will only touch us for a number of days.´ Say, ´Have you made a contract with Allah — then Allah will not break His contract — or are you rather saying about Allah what you do not know?´
And they say, ‘The Fire shall not touch us except for a number of days.’ Say, ‘Have you taken a promise from Allah? If so, Allah shall never break His promise. Or do you ascribe to Allah what you do not know?’
They say (despite all that): "The Fire will not touch us at all except for a certain number of days." Say, then, (to them): "Have you made a covenant with God and received a promise from Him? If so, God will never break His covenant. Or do you say things against God that you do not know?"
(Inspite of their evil doings) they say, `The Fire (of punishment) shall not touch us except for a few days.' Say, `Have you taken a promise (for unconditional salvation) from Allah?' (If you have,) then Allah will never go back upon His promise. But (is it not a fact that) you attribute to Allah things you do not know?
And they say, 'The Fire shall not touch us save a number of days.' Say: 'Have you taken with God a covenant? God will not fail in His covenant; or say you things against God of which you know nothing
And they say: “The fire will never touch us except for a few days.” Say: “Did you take a promise from God? (If so) God never breaks His promise, or do you say on God's behalf what you do not know?”
They say: “If the Fire of Hell has to touch us, it will be for a short period of time!” Ask them: “Has God promised this to you? God never breaks His promise.” Know that their sayings are baseless
But they say, “The fire will not touch us, except for just a few number of days.” Say, “Have you taken a promise from God, for He never breaks His promise? Or is it that you say of God what you do not know?
And they said, “The Fire will not touch us except for a few days.” Saysg, “Have youpl taken a covenant from Allah—so Allah will never break His covenant—or are you saying about Allah what you do not know?”
And then they say, 'Hell fire shall not touch us save for a number of days.' Say, 'Have ye taken a covenant with God?' but God breaks not His covenant. Or do ye say of God that which ye do not know
And they said, "The fire will not touch us except for a certain number of days"; say, "Have you taken a covenant from Allah - then Allah will certainly not break His covenant - or do you say something concerning Allah what you do not know?"
And they said, “The fire will never touch us except for days numbered.” Say, “Have you received a promise from Allah that Allah will never fail His promise? Or do you say about Allah that which you know not.”
They say, the fire of hell shall not touch us but for a certain number of days. Answer, have ye received any promise from God to that purpose? For God will not act contrary to his promise: Or do ye speak concerning God that which ye know not
And then they say, "Hell fire shall not touch us save for a few number of days." Say, "Have you taken a covenant with Allah?" but Allah breaks not His covenant. Or do you say of Allah that which you do not know
They say: 'The Fire will never touch us except for a number of days. ' Say: 'Did Allah make you such a promise for Allah never breaks His promise or do you say about Allah what you do not know?
And they say, "Hell fire shall not touch us, but for a few days: "SAY: Have ye received such a promise from God? for God will not revoke his promise: or, Speak ye of God that which ye know not
And they said: “The Fire shall not touch us but for a few numbered days.” Say: “Have you taken a covenant from Allah, for Allah never breaks His covenant? Or you say of Allah what you know not?”
And they said: The fire will never touch us, but for numbered days. Say: Took you to yourselves a compact from God? If so, God never breaks His compact; or say you about God what you know not?
They say, “The fire will not touch us except for a few days.” Say, “Do you have a promise from Allah? He won’t break His promise. Or are you saying something about Allah that you don’t even know?”
The Jews say: "The fire shall not touch us except for a few days." Ask them: "Have you obtained such a promise from Allah which He would not break ? Or do you assert against Allah what you do not know?"
They also say, "The fire of Hell is not going to touch us, and even if it does at all, it will be only for a few days". Say, "Have you obtained a promise from Allah which He would not break? Or, do you attribute to Allah things you do not know? Why will not the fire of Hell touch you
And they say: Fire will not touch us but for a few days. Say: Have you received a promise from Allah? Then Allah will not fail to perform ffis promise. Or do you speak against Allah what you know not
And they say, "The fire will not touch us except for a counted number of days." Say, "Have you made an agreement with Allah? Then Allah never goes against His agreement. Or do you say about Allah that which you do not know?"
And they say, "The Fire shall not touch us, but for a few days." Say, "Have you taken from Allah a pledge, which He would not breach? Or is it that you say of Allah what you know not?!"
And they (the Jews also) say: ‘The Fire (of Hell) shall not touch us except for a small number of days.’ (Just) ask (them): ‘Have you obtained (such) a promise from Allah? Then He will never violate His promise. Or do you inadvertently make (such an) allegation against Allah that you do not know yourselves?
And they said: "The Fire will not touch us except for a few number of days." Say: "Have you taken a pledge with God If so, then God will not break His pledge. Or do you say about God what you do not know"
And they said: "The Fire will not touch us except for a few number of days." Say: "Have you taken a pledge with God? If so, then God will not break His pledge. Or do you say about God what you do not know?"
And they said: "The Fire will not touch us except for a number of days." Say: "Have you taken a pledge with God? If so, then God will not break His pledge. Or do you say about God what you do not know?"
And they said: "The fire will never touch us except counted/numbered days/times." Say: "Did you take at God a promise/contract , so God will not break His promise/contract , or are you saying on God what you do not know?"
And they say, "The fire will most certainly not touch us for more than a limited number of days." Say [unto them]: "Have you received a promise from God - for God never breaks His promise - or do you attribute to God something which you cannot know?"
And they say, “The fire will most certainly not touch us for more than a limited number of days.” Say [unto the Israelis], “Have you secured Allah’s pact on this matter — for Allah never disavows his pact — or do you attribute statements to Allah which you have no knowledge of?
And they have said, "The Fire will never touch us except a (few) numbered days." Say, "Have you taken to yourselves in the Providence of Allah a Covenant? So Allah will never fail in His Covenant, or do you say against Allah that which you do not know?"
And they say: The Fire (of punishment) will not touch us save for a certain number of days. Say: Have ye received a covenant from Allah - truly Allah will not break His covenant - or tell ye concerning Allah that which ye know not
They have said, "Hell fire will never harm us except for just a few days." (Muhammad), ask them, "Have you made such agreements with God Who never breaks any of His agreements or you just ascribe to Him that which you do not know
They say, .The fire shall not touch us for more than a few days. Say, .Have you taken a pledge from Allah, and Allah will not go against His promise? Or, do you say about Allah what you do not know?
They said: "The Fire shall not touch us except for a few days." Say: "Did you make covenant with Allâh? If so, Allâh will never break His covenant. Or do you say of Allâh what you have no knowledge of it?"
And they say, "The fire will not touch us except for a few days, if at all." Say, "Do you have a pledge from Allah (concerning that)? A firm pledge that Allah will not breach? Or do you say about Allah that, which you do not know?"
They said: ‘The Fire shall not touch us except for a few days’. Say: ‘Did you make covenant with Allâh? If so, Allâh will never break His covenant. Or do you attribute to Allâh that which you don’t encompass in knowledge?’.
They say: "Fire will not touch us but for a certain number of days". Say to them, O Muhammad: "Was that a promise Allah made to you granting you future security against vindication and in consequence you are relieved, knowing that Allah never breaks His promise! Or do you relate to Allah a world in a grain of sand or a heaven in a wild flower and your comfort flows from ignorance?"
They claim: “The Fire will only burn us for a few days”. Ask them: “Have you taken a pledge from Allah; He never breaks His pledge, or are you making a claim about Allah, ignorantly?”
˹Some of˺ the Jews claim, “The Fire will not touch us except for a number of days.” Say, ˹O Prophet,˺ “Have you taken a pledge from Allah—for Allah never breaks His word—or are you ˹just˺ saying about Allah what you do not know?”
And they say: the fire shall only touch us a limited number of days. Say: have you got a promise from Allah, for Allah does not break his promise, or do you say about Allah what you don´t know.
They declare: ‘The Fire will never touch us ― except for a few days.‘ Say: ‘Did God make you such a promise ― God will not break His promise ― or do you assert of God what you know not?‘
Some have said, "Hell will not touch us, except for a limited number of days." Say, "Have you taken such a pledge from GOD - GOD never breaks His pledge - or, are you saying about GOD what you do not know?"
They said, "we will spend only a few days in Hell." Have you made a covenant with God that He will not break? Or do you say what you do not know about God?
They said, “we will spend only a few days in Hell.” Have you made a covenant with God that He will not break? Or do you say what you do not know about God?
And they said, “The fire will not touch us except counting days.” Say, “Have you taken a covenant with Allah? So, Allah never breaks His covenant, or are you saying about Allah what you are not knowing?”
And they said : ' The Fire shall not touch us but for a few days '. Say: ' Have you taken such a promise from Allah, for He never fails in His promise ? Or do you speak against Allah what you do not know ? '
They declare, 'The fire will not touch us except for a few days.' Say, 'Have you received such a promise from God — for God never breaks His promise — or do you attribute to God something of which you have no knowledge?'
And, yet they say, "The Fire shall not touch us but for a few numbered days." (Because of their wishful thinking that they are the chosen ones). Say, "Have you taken any special pledge from Allah, which of course, He never breaks, or is it that you say things about Allah contrary to the august realm of knowledge?"
And they say: Fire shall not touch us but for a few days. Say: Have you received a promise from Allah, then Allah will not fail to perform His promise, or do you speak against Allah what you do not know
And they say, `The fire shall not touch us except for a small number of days,' Say, `Have you taken a promise from ALLAH? Then, ALLAH will never break HIS promise. Or, do you say of ALLAH what you know not
And they say, “The Fire will not touch us save for days numbered.” Say, “Have you made a covenant with God? For God shall not fail to keep His Covenant. Or do you say of God that which you know not?
And they say: "The Fire shall not touch us but for a few numbered days:" Say: "Have you taken a promise from Allah, because He never breaks His promise? Or you say about Allah what you do not know?"
And they say, “The Fire won’t touch us except for a few days.” Say, “Did you receive a promise from God—God never breaks His promise—or are you saying what you don’t know about God?”
And they say, 'The Fire will not touch us except for a number of days.' Say, 'Have you received a promise from God—God never breaks His promise—or are you saying about God what you do not know?'
And they say, "Never will the Fire touch us, except for a few days." Say, "Have you taken a covenant with Allah ? For Allah will never break His covenant. Or do you say about Allah that which you do not know?"
And they say, 'The fire shall not touch us except for a number of days.' Say, 'Have you taken a covenant with God?' but God breaks not His covenant. Or do you say of God that which you do not know?
And they say: "The Fire shall not touch us but for a few numbered days:" Say: "Have ye taken a promise from God, for He never breaks His promise? or is it that ye say of God what ye do not know?"
And they say: "The Fire shall not touch us but for a few numbered days:" Say: "Have ye taken a promise from Allah, for He never breaks His promise? or is it that ye say of Allah what ye do not know?"
بَلَىٰۚ مَن كَسَبَ سَیِّئَةࣰ وَأَحَـٰطَتۡ بِهِۦ خَطِیۤءَتُهُۥ فَأُو۟لَـٰۤىِٕكَ أَصۡحَـٰبُ ٱلنَّارِۖ هُمۡ فِیهَا خَـٰلِدُونَ ٨١
Truly those who do evil and are surrounded by their sins will be the inhabitants of the Fire, there to remain
Yes! Those who earn evil and their sins surround them, they are the inmates of the hellfire; they shall reside therein forever.
O Yea! whosoever earnoth vice and his sin hath encompassed him, those shall be the fellows of the Fire, as abiders therein
Why, they who have earned the wages of sin and are enclosed in error, are people of Hell, where they will abide for ever
No! The truth is not as they assume! Whoever earns evil (through his thoughts or actions) and his mistake encompasses him (his system of thought blinds him from the truth) those are the people of the fire (suffering) eternally.
No indeed! Those who accumulate bad actions and are surrounded by their mistakes, such people are the Companions of the Fire, remaining in it timelessly, for ever;
Certainly whoever commits misdeeds and is besieged by his iniquity —such shall be the inmates of the Fire, and they shall remain in it [forever]
(It is indeed the case that you speak in ignorance. The truth is,) rather, that whoever earns an evil (by his free will) and his vices engulf him – those are the companions of the Fire; they will abide therein
The truth is that, those who do evil and who are encompassed by their sins, are the inmates of the Fire and therein they shall abide for long
Not so; whoso earns evil, and is encompassed by his transgression -- those are the inhabitants of the Fire; there they shall dwell forever
Yes, whoever commits bad deed and his sins surround (and engulf) him, then they are inhabitants of the fire, remaining in it forever.
Indeed the one who commits sins and is surrounded by wrongdoings will find himself in the Hell and has to stay there forever
No, those who wrongfully seek gain, and are surrounded by wrong, they are companions of the fire, and they will live there forever
Yes indeed, whoever has earned an evil deed and whose offense has surrounded him—then those are the fellows of the Fire; therein they abide.
Yea! whoso gains an evil gain, and is encompassed by his sins, those are the fellows of the Fire, and they shall dwell therein for aye
Yes, why not? * The one who earns evil and his sin surrounds him; he is from the people of fire (hell); they will remain in it forever. (You will remain in the fire forever)
Nay whoever has perpetrated evil and his wrongdoings have surrounded him, they indeed are people of the fire. They will abide therein forever.
Verily who so doth evil, and is encompassed by his iniquity, they shall be the companions of hell fire, they shall remain therein for ever
Nay, whoever gains an evil gain, and is encompassed by his sins, those are the fellows of the Fire, and they shall dwell therein for ever
Indeed, he who earns evil and becomes engrossed in his sin, they are the people of the Fire; in it they shall remain for ever
But they whose only gains are evil works, and who are environed by their sins, - they shall be inmates of the fire, therein to abide for ever
Yes! Whosoever has earned evil and his sin engulfed him, so they are dwellers of the Fire; they will abide therein
Yea! Whoever earned an evil deed and is enclosed by his transgression, then those will be the Companions of the Fire. They are ones who will dwell in it forever!
Nonsense! Those who try to earn evil and are living in sin are companions of the fire. They will live there continuously.
Yea! Those who commit evil and become encircled in sin are the inmates of Hellfire; they shall live there for ever
Whoever earns evil and becomes engrossed in sin shall be doomed to Hell and abide therein for ever
Yea, whoever earns evil and his sins beset him on every side, those are the companions of the Fire; therein they abide
Why not ! whoever earns evil and is encompassed by his misdeeds, then those are the inhabitants of the fire, they will stay in it.
Yes, indeed, whosoever earns evil, and his wrong has engulfed him, he would be among dwellers of the Fire, therein to abide
Of course, he who adopts evil and is encompassed by his sins, it is they who are the inmates of Hell. They are its permanent residents
Indeed, whoever gains a sin, and is surrounded by his mistakes; those are the people of the Fire, in it they abide eternally
Indeed, whoever gains a sin, and is surrounded by his mistakes; those are the people of the Fire, in it they will abide.
Indeed, whoever gains a sin, and is surrounded by his mistakes; those are the people of the Fire, in it they will abide.
Yes/certainly , who gathered/earned a sin/crime, and his sin/mistake surrounded/enveloped with him so those (are) the fire's owners/company, they are in it immortally/eternally
Yea! Those who earn evil and by their sinfulness are engulfed - they are destined for the fire. therein to abide
Definitely. Those who earn evil and are engulfed by their sinfulness, they are destined for the fire, therein to abide
Yes indeed, whoever has earned an odious deed and his offense(s) have encompassed him, then those are therein the companions ( (i.e. inhabitants) of the Fire; they are therein eternally (abiding)
Nay, but whosoever hath done evil and his sin surroundeth him; such are rightful owners of the Fire; they will abide therein
There is no doubt that evil doers who are engulfed in sins are the companions of hell fire wherein they will live forever
Why not? Those who commit evil and are besieged by their sins, those are people of the Fire - there they shall live forever
Yes, whoever earns an evil deed, while his sin surrounds him, will be with the ‘Denizens of Hell’, where they will abide therein.
Of course! Those who commit evil and are wrapped (and steeped) in sin will be the inmates of the fire! They shall stay in it forever
Yea, whoever earns an evil deed while his iniquity surrounds him, they are the Denizens of the Fire: and therein shall they live forever.
Truly you people take liberties to impudently assume Allah. Indeed, the inequitable have guilt residing in their intention, and wrongful actions beset them on all sides, their punishment shall be commensurate with their deeds, and such persons are the inmates of Hell wherein they shall last forever
Rather, the evildoers are occupied in their sins, these are the people of the Fire, there forever.
But no! Those who commit evil and are engrossed in sin will be the residents of the Fire. They will be there forever.
Oh no, whoever does evil, and his sin surrounds him, they belong in the fire (of hell), where they will remain.
Truly, those that commit evil and become engrossed in sin shall be the inmates of the Fire; wherein shall they abide for ever
Indeed, those who earn sins and become surrounded by their evil work will be the dwellers of Hell; they abide in it forever.
Truly, those who do evil and are caught in their sins will be in Hell eternally.
Truly, those who do evil and are caught in their wrongdoing will be in Hell eternally.
Yes, whoever earned bad deed, and his guilt surrounded him. So, those are The Fire 's Companions, they are therein immortal.
Yea! whoever earns evil and is encompassed by his sins, these are the inhabitants of the Fire, therein shall they abide forever
Indeed, those who earn evil and become engulfed by their sin are destined for the fire where they shall abide,
Nay, but whoever keeps disrupting the lives of others, and his faults upon faults surround him - such are destined for the Fire, therein to abide
Yea! whoever earns evil and his sins beset him on every side, these are the inmates of the fire; in it they shall abide
Aye ! whoso does evil and is encompassed by his sins -those are the inmates of the Fire; therein shall they abide
Nay, whosoever earns evil and is surrounded by his sins, it is they who are the inhabitants of the Fire, therein to abide
Yes! Those who search for gain in evil, and are held round by their sins, they are companions of the Fire: They shall live in there (for ever)
Those who commit sins and become besieged by their wrongdoings are the dwellers of the Fire, where they will remain forever.
Indeed, whoever commits misdeeds, and becomes besieged by his iniquities—these are the inmates of the Fire, wherein they will dwell forever.
Yes, whoever earns evil and his sin has encompassed him - those are the companions of the Fire; they will abide therein eternally
Yes, whoever gains an evil gain, and is encompassed by his sins, those are the fellows of the fire, and they shall dwell in it forever.
Nay, those who seek gain in evil, and are girt round by their sins,- they are companions of the Fire: Therein shall they abide (For ever)
Nay, those who seek gain in evil, and are girt round by their sins,- they are companions of the Fire: Therein shall they abide (For ever)
وَٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ أُو۟لَـٰۤىِٕكَ أَصۡحَـٰبُ ٱلۡجَنَّةِۖ هُمۡ فِیهَا خَـٰلِدُونَ ٨٢
while those who believe and do good deeds will be the inhabitants of the Garden, there to remain
Those who believe and do good deeds, they are residents of Paradise; they will reside in it forever.
And those who believe and do righteous works, --those shall be the fellows of the Garden, as abiders therein
But those who believe and do good deeds are people of Paradise, and shall live there forever
But those who believe and do righteous deeds (for their salvation, as a result of becoming aware of their reality) – they are the people of Paradise and will abide therein eternally.
whereas those who have iman and do right actions, such people are the Companions of the Garden, remaining in it timelessly, for ever.
And those who have faith and do righteous deeds, —they shall be the inhabitants of paradise; they shall remain in it [forever]
While those who believe and do good, righteous deeds, those are the companions of Paradise; they will abide therein
But those who believe and do deeds of righteousness, it is they who are the owners of Paradise, therein they shall abide forever
And those that believe, and do deeds of righteousness -- those are the inhabitants of Paradise; there they shall dwell forever.
And those who believe and do good, they are inhabitants of the garden, remaining in it forever.
Those who believe and do good deeds, will end up in the heaven and live there forever
But those who have faith and work righteousness, they are companions of the paradise, they will live there forever
But those who have attained faith and have done righteous deeds—those are the fellows of the Garden (of Paradise); therein they abide.
But such as act aright, those are the fellows of Paradise, and they shall dwell therein for aye
And those who believe and do good deeds - they are the People of Paradise; they will abide in it forever
And those who have believed and have done the righteous deeds, they are people of the garden. They will abide therein forever.
But they who believe and do good works, they shall be the companions of paradise, they shall continue therein for ever
But such as act aright, those are the fellows of Paradise, and they shall dwell therein for ever
But those who believe and do good works are the people of Paradise; for ever they shall live in it
But they who have believed and done the things that be right, they shall be the inmates of Paradise, - therein to abide for ever
And those who have Believed and did righteous acts, they are dwellers of Paradise, they will abide therein
And those who believed and did as the ones in accord with morality, those will be the Companions of the Garden. They, ones who will dwell in it forever!
Those who have faith and do good deeds are going to go to Paradise. They will live there forever.
As for those who believe and do good deeds, they will be the residents of Paradise and live there forever
Only those people who believe and do good deeds, will be the dwellers of the Garden and live there for ever
And those who believe and do good deeds, these are the owners of the Garden; therein they abide
And those who believe and do righteous works, those are the inhabitants of the garden, they will stay therein.
And those who believe and do righteous deeds! Those shall be the dwellers of Paradise, therein to abide!h
And those who have believed and have done pious deeds, it is they who are the inhabitants of Paradise. They shall live there forever
And those who believe and do good work, they are the people of Paradise, in it they abide eternally
And those who believe and do good works, they are the people of the Paradise, in it they will abide.
And those who believe and do good works, they are the people of Paradise, in it they will abide.
And those who believed and made/did the correct/righteous deeds, those are the Paradise's owners/company, they are in it immortally/eternally
whereas those who attain to faith and do righteous deeds -they are destined for paradise, therein to abide
Whereas those who are committed to Allah [’s power] and what are righteous deeds, they are destined for paradise, therein to abide
And the ones who have believed and done deeds of righteousness, those are the companions of the Garden; they are therein eternally (abiding)
And those who believe and do good works: such are rightful owners of the Garden. They will abide therein
As for the righteously striving believers, they will be among the people of Paradise wherein they will live forever
As for those who believe, and do good deeds, they are the people of Paradise - there they will live forever
But those who adhere firmly to Islamic monotheism, and do righteous acts (openly or secretly in this ‘worldly life’), are the ‘Denizens of Al-Jannah’, where they will abide therein.
While those who believe and do the righteous deeds, are the inhabitants of paradise. In it, they shall live forever
But those who live by Faith and strive to do righteous acts (in this worldly life), they are the Denizens of Al-Jannah: and therein shall they live forever.
Whereas the faithful, of wise and pious deeds, shall rejoice beyond a common joy; they shall be welcomed into gardens of bliss and surpassing beauty wherein they will have passed through nature to Eternity
But those who believed and did righteous works, these are the people of Paradise, there forever
And those who believe and do good will be the residents of Paradise. They will be there forever.
And those who believe and do good work, they belong in the garden (of paradise), where they will remain.
But those that have faith and do good works shall be the tenants of Paradise; wherein shall they abide for ever
As for those who believe, and lead a righteous life, they will be the dwellers of Paradise; they abide in it forever.
Those who believe and do good deeds will go to Heaven, where they will remain eternally.
Those who believe and do good deeds will go to Heaven, where they will remain eternally.
And those who believed and worked the righteous deeds, those are the paradise’s companions, they are therein immortals.
And those who have Faith and do deeds of righteousness they are the inhabitants of Paradise, therein shall they abide forever
but those who believe and do righteous deeds are destined for Paradise where they shall abide.
And those who choose to be graced with belief, and help others - they are destined for the Paradise, therein to abide
And (as for) those who believe and do good deeds, these are the dwellers of the garden; in it they shall abide
But they who believe and do good works - those are the dwellers of Heaven; therein shall they abide
And those who believe and perform righteous deeds, it is they who are the inhabitants of the Garden, therein to abide
And those who have faith and work the right deeds they are companions of the Garden: They shall live in there (for ever)
However, those who believe and perform righteous deeds are the inhabitants of Paradise, where they will remain forever.
As for those who believe and do righteous deeds—these are the inhabitants of Paradise, wherein they will dwell forever
But they who believe and do righteous deeds - those are the companions of Paradise; they will abide therein eternally
And those who believed, and did good works, those are the fellows of the Garden and they shall dwell in it forever.
But those who have faith and work righteousness, they are companions of the Garden: Therein shall they abide (For ever)
But those who have faith and work righteousness, they are companions of the Garden: Therein shall they abide (For ever)
10
Violation of Covenant
وَإِذۡ أَخَذۡنَا مِیثَـٰقَ بَنِیۤ إِسۡرَ ٰۤءِیلَ لَا تَعۡبُدُونَ إِلَّا ٱللَّهَ وَبِٱلۡوَ ٰلِدَیۡنِ إِحۡسَانࣰا وَذِی ٱلۡقُرۡبَىٰ وَٱلۡیَتَـٰمَىٰ وَٱلۡمَسَـٰكِینِ وَقُولُوا۟ لِلنَّاسِ حُسۡنࣰا وَأَقِیمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ ثُمَّ تَوَلَّیۡتُمۡ إِلَّا قَلِیلࣰا مِّنكُمۡ وَأَنتُم مُّعۡرِضُونَ ٨٣
Remember when We took a pledge from the Children of Israel: ‘Worship none but God; be good to your parents and kinsfolk, to orphans and the poor; speak good words to all people; keep up the prayer and pay the prescribed alms.’ Then all but a few of you turned away and paid no heed
And (remember) when We took a covenant from the children of Israel, (saying): “You shall worship none but Allah; be good to parents, relatives, orphans, poor, speak good to the people, establish the prayer, and give obligatory charity.” Then you turned back, except a few of you, while you were opposed.
And recall what time We took a bond with the Children of Israel saying: worship not any god save Allah, and unto parents show kindness, and also unto the kindred and the orphans and the poor, and speak kindly unto mankind, and establish prayer and give the poor rate. Then ye turned away, save a few of you, and ye are backsliders
Remember, when We made a covenant with the people of Israel and said: "Worship no one but God, and be good to your parents and your kin, and to orphans and the needy, and speak of goodness to men; observe your devotional obligations, and give zakat (the due share of your wealth for the welfare of others)," you went back (on your word), except only a few, and paid no heed
And recall when We made a covenant with the Children of Israel “Do not assume the existence of, and worship an ‘other,’ other than Allah; give your parents their due right; do good to your relatives, orphans, and the needy; speak good words to people (words that direct them to the reality); and establish salat and give zakah (their practice of salat and zakah was different to the Islamic way).” Yet after this, except a few of you, you turned away (from your word), and you still continue to do so.
Remember when We made a covenant with the tribe of Israel: ´Worship none but Allah and be good to your parents and to relatives and orphans and the very poor. And speak good words to people. And establish salat and pay zakat.´ But then you turned away — except a few of you — you turned aside.
And when We took a pledge from the Children of Israel: ‘Worship no one but Allah, do good to parents, relatives, orphans, and the needy, and speak kindly to people, and maintain the prayer, and give the zakat,’ you turned away, except a few of you, and you were disregardful
And (remember) when We took a promise from the Children of Israel: You shall worship none save God (as the only Deity, Lord and Sovereign), and do good to parents in the best way possible, and to the near (relatives), to the orphans, and to the destitute; and speak kindly and well to the people; and establish the Prayer, and pay the Prescribed Purifying Alms. But then you turned away in aversion, all except a few of you; in fact you are a people always avoiding your compacts and responsibilities
And (recall) when We took a covenant from the Children of Israel, `You shall worship none except Allah, and do good to (your) parents and to the near of kin and the orphans and the poor (as well), and you shall speak kindly to all people and observe Prayer and present purifying alms.' But (afterwards) you all turned away (and broke your covenant) except a few of you and you are averse (to guidance and ways of virtue)
And when We took compact with the Children of Israel: 'You shall not serve any save God; and to be good to parents, and the near kinsman, and to orphans, and to the needy; and speak good to men, and perform the prayer, and pay the alms.' Then you turned away, all but a few of you, swerving aside
And (remember) when We took a commitment from the children of Israel: “You shall not serve anyone but God, and be good to your parents and relatives (and close ones) and orphans and the needy, and speak nicely to people, and perform mandatory prayer and give to mandatory charity” but you turned back except a few of you, and you avoided (your commitment).
I (God) took a pledge from (you) the children of Israel to worship none but God, be good to your parents, near ones, the orphans and the poor, say good words to people, worship God on regular basis and be charitable. However, except a few, most of you broke your promises and became rebellious
And remember We took this covenant from the Children of Israel, “Worship none but God, treat with kindness your parents and other family, and orphans, and those in need, speak fair to people, be steadfast in prayer, and give zakat. Then you turned back, except a few among you, and you backslide
And recall when We took a pledge from the Children of Israel: “You shall worship none but Allah, and excel in showing kindness to the parents and the relative and orphans and the destitutepl, and say kind words to mankind and establish the prayers and bring the purifying charity.” Then you turned away in disregard, except for a few of you.
And when we took from the children of Israel a covenant, saying, 'Serve ye none but God, and to your two parents show kindness, and to your kindred and the orphans and the poor, and speak to men kindly, and be steadfast in prayer, and give alms;' and then ye turned back, save a few of you, and swerved aside
And (remember) when We took a covenant from the Descendants of Israel that, "Do not worship anyone except Allah; and be good to parents, relatives, orphans and the needy, and speak kindly to people and keep the prayer established and pay the charity"; thereafter you retracted, except some of you; and you are those who turn away
And when We took a solemn covenant from the children of Israel that you should not serve any except Allah and kindness to both parents and to the near of kin and to the orphans and to the needy ones and to say a kind word to the people and to establish the prayer and to give the sanctifying dues. But then you turned back except a few among you while you were disregardful.
Remember also, when We accepted the covenant of the children of Israel, saying, ye shall not worship any other except God, and ye shall shew kindness to your parents and kindred, and to orphans, and to the poor, and speak that which is good unto men; and be constant at prayer, and give alms. Afterwards ye turned back, except a few of you, and retired afar off
And remember when We took from the children of Israel a covenant, saying, "Serve you none but Allah, and to your two parents show kindness, and to your kindred and the orphans and the needy, and speak to men kindly, and be steadfast in prayer, and g
(Remember) when We made a covenant with the Children of Israel, you shall worship none except Allah. Show kindness to your parents, to kinsmen, to the orphans, and to the needy, and speak of goodness to people. Establish your prayers and pay the obligatory charity. But, except for a few, you all turned your backs and gave no heed
And when we entered into covenant with the children of Israel, we said, "Worship none but God, and be good to your parents and kindred, and to orphans, and to the poor, and speak with men what is right, and observe prayer, and pay the stated alms." Then turned ye away, except a few of you, and withdrew afar off
And when We took covenant from the progeny of Israiel: "Do not pay obedience but to Allah, and be dutiful and kind to parents and to close relations and to the members of the weaker class and those in need. (We also advised you): “Speak fair to the people, and establish Salat and pay off Zakat". Then you turned back except a minority amongst you and you stay aloof (of the teachings in Al-Kitab)
And mention when We took a solemn promise from the Children of Israel not to worship other than God, and goodness to the ones who are your parents and to the possessors of kinship and the orphans and the needy. And speak with kindness to humanity. And perform the formal prayer, and give the purifying alms. Again, you turned away but a few among you. You are ones who turn aside.
Remember that We set a covenant with the Children of Israel: Worship no one but Allah. Show kindness to your parents, relatives, orphans, and the poor. Speak nicely to people. Be faithful in prayer, and practice routine charity. Then you failed, except the few among you, and you still backslide.
Remember, We took a covenant (firm commitment) from the children of Israel: "You shall worship none but Allah; be good to your parents, relatives, orphans and destitute, speak fair to the people, establish 'Salah', and pay 'Zakah.'" But you broke the covenant, except a few of you, and you paid no heed
Remember that We made a solemn covenant with the children of Israel to this effect: worship none save Allah: be good to your parents, to your relatives, to the orphans and to the helpless; speak aright with the people: establish the Salat and pay the Zakat. But with the exception of a few, you all slid back from it and are paying no heed to it even now
And when We made a covenant with the Children of Israel. You shall serve none but Allah. And do good to (your) parents, and to the near of kin and to orphans and the needy, and speak good (words) to (all) men, and keep up prayer and pay the poor-rate. Then you turned back except a few of you, and you are averse
And when We took a pledge from the children of Israel, "Do not serve anyone except Allah and be good to parents and relatives and orphans and the poor and talk to mankind in a nice manner and establish worship (salat) and give charity (zakat)," then you turned back except a few among you and you turned away.
And when We made a covenant with Children of Israel that they shall not worship anyone but Allah and shall be good to parents, near ones, the orphans and the poor, that they shall speak to the people nicely, establish proper prayerhand give the Zakaat! You then — except for a few of you — went back on your promises. And you are people wont to slide back to bad habits
And (remember) when We took a firm promise from the Children of Ya‘qub (Jacob): ‘Do not worship (anyone) besides Allah, and be kind to the parents and (do good to) the kindred and orphans and the needy. And (also) talk of piety to the common people (in a polite and pleasant manner). And establish Prayer and pay Zakat (the Alms-due).’ Then, all the rest of you, except a few, turned back (from the promise) and you are but averse (to the truth)
And We took the covenant of the Children of Israel: "You shall not serve except God, and regard your parents, and regard the relatives, and orphans, and needy, and say kind things to the people, and hold the contact-method, and contribute towards betterment." But then you turned away, except a few of you; you were objecting
And We took the covenant of the Children of Israel: "You shall not serve except God, and do good to your parents, and regard the relatives, and the orphans, and the needy, and say kind things to the people, and hold the contact prayer, and contribute towards purification." But then you turned away, except for a few of you; you were objecting.
And We took the covenant of the Children of Israel: "You shall not serve except God, and do good to your parents, and regard the relatives, and the orphans, and the needy, and say kind things to the people, and hold the Connection, and contribute towards purification." But then you turned away, except for a few of you; you were objecting.
And when We took Israel's sons' and daughters' promise/covenant, "Do not worship except God, and with the parents a goodness and of the relations/near , and the orphans and the poorest of the poor/poor oppressed , and say to the people goodness, and keep up/take care of the prayers and give/bring the charity/purification." Then you turned away except (a) few from you and you are objecting/opposing
AND LO! We accepted this solemn pledge from [you,] ' the children of Israel: "You shall worship none but God; and you shall do good unto your parents and kinsfolk, and the orphans, and the poor; and you shall speak unto all people in a kindly way; and you shall be constant in prayer; and you shall spend in charity.” And yet, save for a few of you, you turned away: for you are obstinate folk
And lo! We accepted this solemn pledge from [you,] the Children of Israel: You shall comply with none but God; and you shall do good unto your parents and kinsfolk, and the orphans, and the poor; and you shall speak unto all people in a kindly way; and you shall bear the standard of an [human] affiliation [with Allah]; and you shall [systematically] dedicate your wealth [by giving it to those in need]. And yet, save for a few of you, you turned away — for you are obstinate folk
And (remember) as We took Compact with the Seeds (or: sons)of Israel) (that), "You shall not worship any (god) except Allah, and (show) fairest companionship to parents, and near kinsmen, and to orphans, and to the indigent; and speak fair to mankind, and keep up the prayer, and bring the Zakat. (i.e., pay the obligatory poor-dues)" (But) thereafter you turned away excepting for a few of you, and you are (still) veering away
And (remember) when We made a covenant with the Children of Israel, (saying): Worship none save Allah (only), and be good to parents and to kindred and to orphans and the needy, and speak kindly to mankind; and establish worship and pay the poor-due. Then, after that, ye slid back, save a few of you, being averse
We made a covenant with the children of Israel that they should not worship anyone except Me, that they should serve their parents, relatives, orphans, and the destitute, that they should speak righteous words to people, and that they should be steadfast in their prayers and pay the religious tax. But soon after you made this covenant, all but a few of you broke it heedlessly
(Remember) when We took a pledge from the children of Isra‘il (Israel): .You shall not worship anyone other than Allah; and you shall do good to the parents, and to near of kin, and to orphans and the needy. And say to the people what is good, and be steadfast in Salah (prayer), and pay Zakah . Then, you went back (on your word), all but a few among you, and you are used to turning away
We took the pledge from the ‘Children of Israel’: “Worship (& venerate) no one but Allâh (alone), be kind to the parents, relatives, orphans and the needy ones, speak kindly to the people, establish the Regular Prayer and pay Zakāt (i.e. the Prescribed Purifying Alms).” Then you turned away in a repulsive manner, except for a few of you.
And (remember) when We entered into a pact with the children of Israel. We said, "You shall worship none except Allah. You shall be good (and dutiful) to your parents, and kind and courteous to your kindred, the orphans and the needy. You shall be polite to people! (Furthermore), you shall perform the ´salat´ and pay the ´zakat´. But, with the exception of a few, you all turned away and ignored (the pledge)."
And We took the pledge from the Children of Israel: ‘Worship none but Allâh. Be kind to the parents, relatives, orphans and the poor. Speak kindly to the people. Establish the Regular Prayer and pay Zakāt’. Then, you showed a hostile attitude, except for a few of you.
Again, We entered into a Covenant with Bani Isra‘il, thus: “You worship no one but Allah,” We said, “and adore Him with appropriate rites and commit your parents to your kind care and express a friendly and kind disposition to your kindred, the orphans and the poor and talk to people with eloquence and forbearance and engage in worship and give zakat for zakat is but a vehicle of prayer.” Yet you counselled deaf and paid no attention, with exception of a few who opened their hearts’ ears and heeded Our ordinance
Rememberwhen We took the contract from the Israelites: worship Allah alone, care for parents, relatives, orphans and the needy; speak kindly to people; perform the prayer and give Zakat. Unfortunately, you turned away, objecting to it except a few of you.
And ˹remember˺ when We took a covenant from the children of Israel ˹stating˺, “Worship none but Allah; be kind to parents, relatives, orphans and the needy; speak kindly to people; establish prayer; and pay alms-tax.” But you ˹Israelites˺ turned away—except for a few of you—and were indifferent.
And when We took a promise from the Children of Israel: don´t serve anyone but Allah and be good to parents and relatives and the orphans and the poor, and speak well to people, and keep up prayer and give Zakat; then you turned away, except a few of you, and became rebellious.
And when We made a covenant with the Israelites We said: ‘Serve none but God. Show kindness to your parents, to your kin, to orphans, and to the destitute. Exhort people to righteousness. Attend to your prayers and render alms.‘ But you all broke your covenant except a few, and paid no heed
We made a covenant with the Children of Israel: "You shall not worship except GOD. You shall honor your parents and regard the relatives, the orphans, and the poor. You shall treat the people amicably. You shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat)." But you turned away, except a few of you, and you became averse.
We made a covenant with the Children of Israel: Worship God alone, be good to your parents, relatives, orphans and the poor. Speak nicely to people, perform prayers and pay the purifying alms. Then all but a few of you turned away as you weren't interested.
We made a covenant with the Children of Israel: Worship only God, be excellent in your affection to your parents, relatives, orphans, and disabled persons . Speak nicely to people, perform prayers and pay the purifying alms. Then all but a few of you turned away as you weren’t interested.
And when We took a charter with Israel's children: “Do not worship except Allah; and for the parents do benefaction, and possessors of consanguinity, and orphans, and the needy; and you shall say for the people finely; and establish the prayers and bring the zakat.” Then you turned away as averters, except a few from you.
And (remember) when We made a covenant with the Children of Israel (instructing) : ' You shall not worship any but Allah; and (you shall do) good to (your) parents, and to the near of kin and to the orphans, and the needy, and speak kind words to people, keep up the prayer, and pay the poor-rates (zakat) '. Then you turned away, except a few of you, and you backslide (even now)
We made this covenant with the Children of Israel: “Worship none but God; show kindness to parents and kinsfolk and to the orphans and the poor; speak kindly to all people; attend regularly to your prayers and pay the obligatory alms.' But, except for a few, you turned away and paid no heed.
(The Covenant We made with the Children of Israel was not of unconditional favors.) When We made a promise with the Children of Israel, (We said), "Serve none save Allah, and be kind to your parents, and to relatives, and to orphans, widows, and to the needy - those left alone in the society, and those whose income has stalled for any reason. And speak to people and treat them nicely, and establish the Divine System in the society, and set up the Just Economic Order (keeping your wealth open for the benefit of all)." Then, after that, you slid back, except a few of you, and you backslide even now
And when We made a covenant with the children of Israel: You shall not serve any but Allah and (you shall do) good to (your) parents, and to the near of kin and to the orphans and the needy, and you shall speak to men good words and keep up prayer and pay the poor-rate. Then you turned back except a few of you and (now too) you turn aside
And remember the time when WE took a covenant from the Children of Israel: `You shall worship none but ALLAH and be kind to parents and to the kindred and orphans and the poor, and speak to men kindly and observe prayer, and pay the Zakat.' then you turned away in aversion, except a few of you
And [remember] when We made a covenant with the Children of Israel, “Worship none but God; be virtuous toward parents, kinsfolk, orphans, and the indigent; speak to people in a goodly way; and perform the prayer and give the alms.” Then you turned away, save a few of you, swerving aside
And (remember) when, We took a Promise from the Children Of Israel, (that you will) worship no one but Allah, treat with kindness your parents and relatives, and orphans and those in need; Speak kindly and justly to the people; Be regular in prayer; And practice regular charity. Then you turned back, except a few among you, and you go back (on the Promise even now)
We made a covenant with the Children of Israel: “Worship none but God, honor your parents, relatives, orphans, and the needy. Speak kindly to people, observe the prayer, and give in charity.” Then you turned away, except for a few among you.
We made a covenant with the Children of Israel: 'Worship none but God; and be good to parents, and relatives, and orphans, and the needy; and speak nicely to people; and pray regularly, and give alms.' Then you turned away, except for a few of you, recanting
And [recall] when We took the covenant from the Children of Israel, [enjoining upon them], "Do not worship except Allah ; and to parents do good and to relatives, orphans, and the needy. And speak to people good [words] and establish prayer and give zakah." Then you turned away, except a few of you, and you were refusing
And when We took from the children of Israel a covenant: 'You shall not serve except God, and with the two parents be good, and the relative and the orphans and the poor, and speak good to men, and be steadfast in the prayer, and give the alms;' then you turned away, except a few of you, and you swerved aside.
And remember We took a covenant from the Children of Israel (to this effect): Worship none but God; treat with kindness your parents and kindred, and orphans and those in need; speak fair to the people; be steadfast in prayer; and practise reg ular charity. Then did ye turn back, except a few among you, and ye backslide (even now)
And remember We took a covenant from the Children of Israel (to this effect): Worship none but Allah; treat with kindness your parents and kindred, and orphans and those in need; speak fair to the people; be steadfast in prayer; and practise regular charity. Then did ye turn back, except a few among you, and ye backslide (even now)
وَإِذۡ أَخَذۡنَا مِیثَـٰقَكُمۡ لَا تَسۡفِكُونَ دِمَاۤءَكُمۡ وَلَا تُخۡرِجُونَ أَنفُسَكُم مِّن دِیَـٰرِكُمۡ ثُمَّ أَقۡرَرۡتُمۡ وَأَنتُمۡ تَشۡهَدُونَ ٨٤
We took a pledge from you, ‘Do not shed one another’s blood or drive one another from your homelands.’ You acknowledged it at the time, and you can testify to this
And (remember) when We took your covenant (saying): You shall not shed your people’s blood and you shall not turn out yourself (expel own people) from your homes. You ratified and you bore witness (to this).
And recall what time We took a bond with you: saying: ye shall not shed your blood, nor drive one anot her from your homes; then ye ratified it and ye Were witnesse
And remember, when We made a covenant with you whereby you agreed you will neither shed blood among you nor turn your people out of their homes, you promised, and are witness to it too
And recall when We took your word that you will not shed each other’s blood or evict one another from your homes, and you had bore witness and consented to this.
And when We made a covenant with you not to shed your blood and not to expel one another from your homes, you agreed and were all witnesses.
And when We took a pledge from you: ‘You shall not shed your [own people’s] blood, and you shall not expel your folks from your homes,’ you pledged, and you testify [to this pledge of your ancestors]
And (remember also) when We took a promise from you: you shall not shed blood among yourselves, and shall not expel one another from your habitations. You confirmed it, and you yourselves were (and still must be) witnesses to it
And (recall) when We took a covenant from you, `You shall not shed each other's blood and you shall not expel your people from your homes.' Then you confirmed it (promising to abide by it) and you witnessed (the covenant)
And when We took compact with you: 'You shall not shed your own blood, neither expel your own from your habitations'; then you confirmed it and yourselves bore witness
And (remember) when We took your commitment that: “You should not shed each other's blood and should not drive each other out of your homes” and you accepted it, and you testify (to this).
I also took a solemn pledge from you that you should not shed your own people’s blood and deport each other from their land. You promised and bore witness
And remember We took this covenant, “Shed no blood among you, nor banish your own people from your homes.” And this you solemnly ratified, and to this, you can bear witness
And recall when We took a pledge from youpl: “You shall not shed your blood nor evict yourselves from your homes.” Then you consented while you were witnessing.
And when we took covenant from you, 'shed ye not your kinsmans blood, nor turn your kinsmen out of their homes:' then did ye confirm it and were witnesses thereto
And when We took a covenant from you that, "Do not shed the blood of your own people nor turn out your own people from your colonies"; you then acknowledged it and you are witnesses
And when We took your firm covenant that you will not spill one another’s blood and that you will not drive out one another from your homes. Then you acquiesced while you witnessed.
And when We accepted your covenant, saying, ye shall not shed your brothers blood, nor dispossess one another of your habitations. Then ye confirmed it, and were witnesses thereto
And remember when We took a covenant from you, "shed not your kinsman´s blood, nor turn your kinsmen out of their homes:" then did you confirm it and were witnesses thereto
And when We made a covenant with you, that you shall not shed your blood or turn yourselves out of your dwellings, to this you consented and bore witness
And when we made a covenant with you that ye should not shed your own blood, nor expel one another from your abodes, then ye ratified it and yourselves were witnesses
And when We took your covenant: Shed not the blood of your people, and turn not out your own people from your homes." Then you ratified (this agreement) and (to this) you bear witness
And mention when We took your solemn promise: You will not shed your blood, nor drive yourselves out from your abodes. Again, you were in accord and you, you bear witness.
Remember that We set your covenant: Shed no blood among you, and do not cast your own people from your homes. You solemnly agreed to this. You know you did.
Also remember another covenant which We took from you: That you shall not shed blood among yourselves and you shall not expel your own people from your homes; you confirmed it and you are witness to it
Remember also that We made another solemn covenant with you: you shall not shed blood among yourselves nor expel one another from your homes. And you confirmed it and you are a witness to it
And when We made a covenant with you: You shall not shed your blood, nor turn your people out of your cities; then you promised and you bear witness
And when We took a pledge from you, "Do not shed blood (among) yourselves and do not drive out your people from your houses, "then you agreed to this while you (yourselves) were witnesses.
And when We made a covenant with you that you shall not shed your blood and shall not drive your own people out of your homes! You then affirmed. And you did bear witness
And when We took from you (this) solemn covenant (as well): ‘You shall not shed one another’s blood (amongst yourselves), nor shall you expel your people (from their homes and townships).’ Then you agreed (to implement it) and you (also) bear witness (to it)
And We have taken a covenant with you: "You shall not spill each other's blood, nor drive each other out from your homes." And you agreed to this while bearing witness
And We have taken a covenant with you: "You shall not spill the blood of each other, nor expel each other from your homes." And you agreed to this while bearing witness.
And We have taken a covenant with you: "You shall not spill the blood of each other, nor drive each other out from your homes." And you agreed to this while bearing witness.
And when We took your promise/covenant. "Do not shed your blood and do not bring yourselves out from your homes/countries , then you acknowledged/accepted and you (are) witnessing/testifying
And lo! We accepted your solemn pledge that you would not shed one another's blood, and would not drive one another from your homelands - whereupon you acknowledged it; and thereto you bear witness [even now]
And lo! We accepted your solemn pledge that you would not shed one another’s blood, and would not drive one another from your homelands, whereupon you acknowledged it; and thereto you bear witness [even now]
And (remember) as We took compact with you (that), "You shall not shed your blood, (Literally: bloods) nor drive out yourselves (i.e., your own people) from your residences." Thereafter you ratified (that), and you yourselves bore witness
And when We made with you a covenant (saying): Shed not the blood of your people nor turn (a party of) your people out of your dwellings. Then ye ratified (Our covenant) and ye were witnesses (thereto)
We made a covenant with you that you should not shed each other's blood or expel each other from your homeland. You accepted and bore witness to this covenant
When We took a pledge from you: .You shall not shed the blood of one another, and you shall not drive one another out of your homes. Then you agreed, being yourselves the witnesses
We took your pledge that you will not shed your own blood, neither will you expel your own people from your homes. Thus, you accepted and testified it.
And (remember) when We obtained a firm pledge from you that, "You shall not shed the blood of any of your own (people), nor expel them from their homes." Then, you assented and affirmed (the pledge), and you are the witnesses
And We also took your pledge that you won’t shed your own blood, neither will you expel your own people from your homes. So you accepted and testified it.
Again, We entered into another Covenant declaring thus: "Do not shed your own blood", We said, "nor expel each other from your dwellings," and you sanctioned it and bore witness to its validity as stated in your own AL-Tawrah
We took the contract that you would not shed one another’s blood or expel one another from their homes; you accepted and witnessed
And ˹remember˺ when We took your covenant that you would neither shed each other’s blood nor expel each other from their homes, you gave your pledge and bore witness.
And when We took a promise from you: do not spill each other´s blood and do not throw each other out of your homes, then you agreed and were witnesses to it.
And when We made a covenant with you We said: ‘You shall not shed your kin‘s blood or turn them out of their dwellings.‘ To this you consented and bore witness
We made a covenant with you, that you shall not shed your blood, nor shall you evict each other from your homes. You agreed and bore witness.
We took your pledge that you don't shed one another's blood or drive one another from your homeland. You acknowledged and witnessed it.
We took your pledge that you don’t shed one another's blood or drive one another from your homeland. You acknowledged and witnessed it.
And when We took your charter: “You shall not shed your blood, and not bring out yourselves from your houses.” Then you ratified, and you were witnesses.
And (remember) when We made a covenant with you: ' You shall not shed your blood, nor expel one another from your dwellings ', then you confirmed it while you bore witness
We made a covenant with you that you shall not shed your own blood or drive yourselves out of your own homeland. You acknowledged all that and bore witness to it.
And, We made a Covenant with you saying, "Desist from feuds and mutual bloodshed, and do not expel your own people from your towns and dwellings. Then you agreed and you were witnesses thereof
And when We made a covenant with you: You shall not shed your blood and you shall not turn your people out of your cities; then you gave a promise while you witnessed
And remember when WE took a covenant from you: `You shall not shed each other's blood nor turn your people out of your homes,' Then you confirmed it; and you have been witness to it
And when We made a covenant with you, “Do not shed the blood of your own, and do not expel your own from your homes.” Then you ratified it, bearing witness
And (remember) when, We took your Promise (that you will) shed no blood among yourselves, and not turn out your own people from your homes: And to this you truly agreed, and to this you (yourselves) can bear witness
We took your covenant not to shed each other’s blood, nor drive out one another from your homes. You agreed and attested.
And We made a covenant with you: 'You shall not shed the blood of your own, nor shall you evict your own from your homes.' You agreed, and were all witnesses
And [recall] when We took your covenant, [saying], "Do not shed each other's blood or evict one another from your homes." Then you acknowledged [this] while you were witnessing
And when We took your covenant, 'Do not shed your blood and do not drive out yourselves from your homes,' then you confirmed, and you bore witness.
And remember We took your covenant (to this effect): Shed no blood amongst you, nor turn out your own people from your homes: and this ye solemnly ratified, and to this ye can bear witness
And remember We took your covenant (to this effect): Shed no blood amongst you, nor turn out your own people from your homes: and this ye solemnly ratified, and to this ye can bear witness
ثُمَّ أَنتُمۡ هَـٰۤؤُلَاۤءِ تَقۡتُلُونَ أَنفُسَكُمۡ وَتُخۡرِجُونَ فَرِیقࣰا مِّنكُم مِّن دِیَـٰرِهِمۡ تَظَـٰهَرُونَ عَلَیۡهِم بِٱلۡإِثۡمِ وَٱلۡعُدۡوَ ٰنِ وَإِن یَأۡتُوكُمۡ أُسَـٰرَىٰ تُفَـٰدُوهُمۡ وَهُوَ مُحَرَّمٌ عَلَیۡكُمۡ إِخۡرَاجُهُمۡۚ أَفَتُؤۡمِنُونَ بِبَعۡضِ ٱلۡكِتَـٰبِ وَتَكۡفُرُونَ بِبَعۡضࣲۚ فَمَا جَزَاۤءُ مَن یَفۡعَلُ ذَ ٰلِكَ مِنكُمۡ إِلَّا خِزۡیࣱ فِی ٱلۡحَیَوٰةِ ٱلدُّنۡیَاۖ وَیَوۡمَ ٱلۡقِیَـٰمَةِ یُرَدُّونَ إِلَىٰۤ أَشَدِّ ٱلۡعَذَابِۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا تَعۡمَلُونَ ٨٥
Yet here you are, killing one another and driving some of your own people from their homes, helping one another in sin and aggression against them. If they come to you as captives, you still pay to set them free, although you had no right to drive them out. So do you believe in some parts of the Scripture and not in others? The punishment for those of you who do this will be nothing but disgrace in this life, and on the Day of Resurrection they will be condemned to the harshest torment: God is not unaware of what you do
Yet, you are those who kill yourselves, drive out a group of you from their homes, and assist (their enemies) against them in sin and transgression. And if they come to you as captives, you ransom them, though their expulsion was forbidden to you. Then do you believe in a part of the Scripture and reject the rest? Then what is the punishment of those who do so among you, except disgrace in the life of this world, and they would be consigned to the most grievous punishment on the Day of Resurrection? Allah is not unaware of what you do.
Thereafter it is ye the very ones who slay each other and drive a party of you from their homes, and back up against them with guilt and iniquity; and if they come unto you as captives, ye ransom them, whereas forbidden unto you was their driving away itself. Believe ye then in part of the Book and disbelieve in part? What, then, is to be the meed of those of you who do that, save humiliation in the life of the world? And on the Day of Judgement they shall be brought back to the severest torment, and Allah is not neglectful of that which ye work
But you still kill one another, and you turn a section of your people from their homes, assisting one another against them with guilt and oppression. Yet when they are brought to you as captives you ransom them, although forbidden it was to drive them away. Do you, then, believe a part of the Book and reject a part? There is no other award for them who so act but disgrace in the world, and on the Day of Judgement the severest of punishment; for God is not heedless of all that you do
Yet you are killing one another and evicting a group of your people from their homes. You unjustly unite against them as enemies. And if they come to you as captives, you ransom them and evict them (although this was forbidden to you). So, do you believe in part of the knowledge of the reality (Book) and disbelieve in part? The recompense for those who do so among you is disgrace in worldly life; and on the Day of Resurrection they will be subject to the severest of suffering. Allah as your essential reality, is not unaware of what you do.
Then you are the people who are killing one another and expelling a group among you from their homes, ganging up against them in wrongdoing and enmity. Yet if they are brought to you as captives, you ransom them, when it was forbidden for you to expel them in the first place! Do you, then, believe in one part of the Book and reject the other? What repayment will there be for any of you who do that except disgrace in this world? And on the Day of Rising, they will be returned to the harshest of punishments. Allah is not unaware of what ytheyou do.
Then there you were, killing your folks and expelling a part of your folks from their homes, backing one another against them in sin and aggression! And if they came to you as captives, you would ransom them, though their expulsion itself was forbidden you. What! Do you believe in part of the Book and defy another part? So what is the requital of those of you who do that except disgrace in the life of this world? And on the Day of Resurrection, they shall be consigned to the severest punishment. And Allah is not oblivious of what you do
Then, here you are, killing one another, and expelling a party of your own from their habitations, conspiring against them in iniquity and enmity. If you take them as captives, you hold them to ransom, and if they are brought to you as captives, you ransom them; yet their expulsion was made religiously forbidden to you. Then (like a people having no sense) do you believe in part of the Book, and disbelieve in part? What else, then, could be the recompense of those of you who act thus than disgrace in the life of this world? On the Day of Resurrection, they will be consigned to the severest of punishment. God is not unaware and unmindful of what you do
Yet, you are the very people who (violating the terms of the covenant) slay your own people and expel a from among you from their homes, backing up one another against them sinfully and transgressingly. And if they come to you as captives (seeking your help), you ransom them, while their very expulsion was forbidden to you. Do you believe only in a part of the Script (- covenant) while a part you deny? What is the recompense of those among you (who act like that) except disgrace in this life? And on the Day of Resurrection they shall be given over to the severest chastisement. And Allah is not at all unmindful as to what you do
Then there you are killing one another, and expelling a party of you from their habitations, conspiring against them in sin and enmity; and if they come to you as captives, you ransom them; yet their expulsion was forbidden you. What, do you believe in part of the Book, and disbelieve in part? What shall be the recompense of those of you who do that, but degradation in the present life, and on the Day of Resurrection to be returned unto the most terrible of chastisement? And God is not heedless of the things you do
Yet you are these who kill each other and drive some of you out of their homes, supporting (each other) against them by sin and enmity, and if they come to you as captives, you ask (or give) ransom for them while it was prohibited for you to drive them out. Do you believe in part of the book and disbelieve in part? So, punishment of anyone among you who does this is indeed disgrace in this life, and on the Resurrection Day they are sent back to the most severe punishment, and God is not unaware of what you do.
Now here you are: killing each other, driving your own brothers out of their homes and gang up against each other. Even if the other side surrenders, you demand ransom for them in spite of the fact that the aggression against them was wrong at first place. You believe in a part of your book and disregard the other! What other punishment such people deserve except a miserable life in this world and a sever punishment in Hereafter. God is not unaware of what you do
After this it is you, the same people who slay those among yourselves, and banish a group of you from their homes, assist others against them in wrong and transgression, and if they come to you as captives, you ransom them, though it was not permissible for you to banish them. So is it only parts of the Book that you believe in, and do you reject the rest? But what is the reward for those among you who behave like this, except disgrace in this life, and on the Day of Accountability, they will be assigned to the most terrible penalty, for God is not unmindful of what you do
Then here you are, killing yourselves and evicting a group of your own from their homes—backing each other against them in sin and hostility. And if they come to you as captives, you do ransom them, while their eviction is forbidden to you. Is it that you believe in part of the Scripture and deny part? So what is the repayment for those of you who do that but disgrace in the Earlier Life, and (that) on the Day of Resurrection they are turned back to the most severe punishment? For Allah is never oblivious of what you do.
Yet ye were those who slay your kinsmen and turn a party out of their homes, and back each other up against them with sin and enmity. But if they come to you as captives ye ransom them!- and yet it is as unlawful for you to turn them out. Do ye then believe in part of the Book and disbelieve in part? But the reward of such among you as do that shall be nought else but disgrace in this worldly life, and on the day of the resurrection shall they be driven to the most grievous torment, for God is not unmindful of what ye do
Then it is you who began slaying each other and you drive out a group of your people from their homeland - providing support against them (to their opponents) through sin and injustice; and if they come to you as captives you redeem them, whereas their expulsion itself is forbidden to you; so do you believe in some of Allah’s commands and disbelieve in some? So what is the reward of those who do so, except disgrace in this world? And on the Day of Resurrection they will be assigned to the most grievous punishment; and Allah is not unaware of your deeds
Now here you are killing one another and driving out a party among you from their homes. You collude with one another against them in sin and transgression. But if they come to you as captives you ransom them while driving them out was unlawful for you. Will you then believe in part of the book and disbelieve in parts? What is the reward for such a one among you who does that except humiliation in the life of this world? And on the day of resurrection, they will be brought back to the most formidable punishment. And Allah is not oblivious about all that you do.
Afterwards ye were they who slew one another, and turned several of your brethren out of their houses, mutually assisting each other against them with injustice and enmity; but if they come captives unto you, ye redeem them: Yet it is equally unlawful for you to dispossess them. Do ye therefore believe in part of the book of the law, and reject other part thereof? But whoso among you doth this, shall have no other reward than shame in this life, and on the day of resurrection they shall be sent to a most grievous punishment; for God is not regardless of that which ye do
Yet you were those who slay your kinsmen and turn a party out of their homes, and back each other up against them with sin and enmity. But if they come to you as captives you ransom them! - and yet it is as unlawful for you to turn them out. Do you then
Yet there you are, slaying your ownselves, and turning a number of them out of their dwellings, and helping each other against them with sin and aggression. Although, should they come to you as captives, you would ransom them. Surely, their expulsion was unlawful. Do you then believe in a part of the Book and disbelieve another! What shall be the recompense of those of you who do that, but degradation in the worldly life, and on the Day of Resurrection to be returned to the most terrible punishment. Allah is not inattentive of what you do
Then were ye the very persons who slew one another; and ye drove out a part of your own people from their abodes; ye lent help against them with wrong and hatred; but if they come captives to you, ye redeem them! - Yet it was forbidden you to drive them out. Believe ye then part of the Book, and deny part? But what shall be the meed of him among you who doth this, but shame in this life? And on the day of the Resurrection they shall be sent to the most cruel of torments, for God is not regardless of what ye do
After this, it is you who kill your own people and you turn out a group of your own from their houses; you assist (their enemies) against them in sin and transgression. And if they come to you as captives (having been kidnapped) you demand ransom (for their release), although this, their expulsion, was forbidden to you. Then do you Believe in a portion of Al-Kitab and you disbelieve in the rest? Then what is the recompense of those who do so among you, except disgrace in immediate life, and on the Day of Resurrection they shall be consigned to the more grievous punishment. And Allah is not unaware of what you do
Again, you are these—killing yourselves, and driving out a group of people among you from their abodes, to support one another against them in sin and deep seated dislike. And if they approach you as prisoners of war, you redeem them, although expelling them is that which is forbidden to you. Then, believe you in some of the Book, and are ungrateful for some? Then, what will be the recompense of whoever commits that among you, but degradation in this present life? And on the Day of Resurrection, they will be returned to the hardest punishment. And God is not One Who is Heedless of what you do.
Afterward, you killed your own people and kicked some out of their homes. Now you give aid against them. You are guilty and sinful. If they come to you as captives, you ransom them, but it was not lawful for you to kick them out [in the first place]. Do you believe only part of the Book and then reject the rest? What is the reward for those among you who behave like this, other than disgrace in this life? On the Day of Resurrection, they will get the worst punishment. Allah does not ignore what you do.
Yet there you are, killing your own people, expelling a group amongst you from their homes, backing each other with sin and aggression; and if they come to you as captives, you trade them for ransoms whereas their expulsion was unlawful for you to begin with. Do you believe in a part of your Holy Book and reject the rest? So what other punishment do such people among you, who behave like this, deserve, than disgrace in this world and to be driven to grievous punishment on the Day of Judgment? Allah is not unaware of what you do
But inspite of this, you are killing your brethren and driving them out from their homes and making unjust and aggressive alliances against one another. And when they come to you as captives, you trade on their ransoms whereas their expulsion itself was unlawful for you. Do you then believe in one part of the Scriptures and disbelieve in the other? What other punishment do such people from among you deserve except an ignominious life in this world and the most grievous doom on the Day of Resurrection? Allah is not unaware of what you are doing
Yet you it is who would slay your people and turn a party from among you out of their homes, backing each other up against them unlawfully and exceeding the limits. And if they should come to you as captives you would ransom them, whereas their turning out itself was unlawful for you. Do you then believe in a part of the Book and disbelieve in the other? What then is the reward of such among you as do this but disgrace in the life of this world, and on the day of Resurrection they shall be sent back to the most grievous chastisement. And Allah is not heedless of what you do
Then you are the persons who kill your own people and drive out a party of your people from their houses, supporting one another against them, in sin and transgression, and if they come to you as captives, you ransom them, whereas their very driving out was unlawful for you. Do you then believe in one part of the book and reject the other part? Then what is the reward of one who does like that among you, except disgrace in the life of this world? And on the day of resurrection * they will be sent towards a severe punishment, and Allah is not unaware of what you do. * The rising of the dead for judgment of deeds and subsequent reward or punishment
Yet, it is you who kill your own people and drive a section from among you out of their homes, aiding and abetting in sin and hostility against them. And if they come to you as captives, you ransom them, and it is, in the first place, unlawful for you to drive them out! Do you then believe in part of the Scripture while you suppress another part thereof? Recompense to whoever does so amongst you, is nothing but ignominy in this world. And on Resurrection Day, they will be condemned to intense torment. And Allah is not unaware of what they doh
Yet it is you who are killing your own people and banishing a section of your own folk from their homeland, and (furthermore) helping (their enemies) with sin and transgression against them. And if they come to you as captives, you ransom their release (so that they remain obliged to you), whereas it was forbidden to you to exile them from their homeland. Do you believe in some parts of the Book and deny some others? So he who does so from amongst you, what can be his punishment but disgrace (and humiliation) in the worldly life? And (also) on the Day of Resurrection, (such people) will be returned to the most ruthless torment. And Allah is not unaware of your deeds
But then here you are killing each other and driving out a group of you from their homes; you act towards them with evil and animosity. And if they come to you as prisoners, you ransom them while it was forbidden for you to drive them out! Do you believe in some of the Scripture and disbelieve in some The punishment for those amongst you who do so is humiliation in this worldly life, and on the Day of Resurrection they will be returned to the most severe retribution. God is not unaware of what you all do
But then here you are killing each other and expelling a group of you from their homes; you act towards them with evil and animosity. And if they come to you as prisoners, you ransom them while it was unlawful for you to expel them! Do you believe in part of the Book and disbelieve in part? The punishment for those among you who do so is humiliation in this worldly life, and on the Day of Resurrection they will be delivered to the most severe retribution. God is not unaware of what you all do.
But then, here you are slaying yourselves, and driving out a group of you from their homes; you act towards them with sin and animosity. And if they come to you as prisoners, you demand ransom for them, while it was forbidden for you to drive them out! Do you believe in part of the Book and disbelieve in part? The punishment for those among you who do so is humiliation in this worldly life, and on the Day of Resurrection they will be delivered to the most severe retribution. God is not unaware of what you do.
Then you are those who you kill yourselves and you force out a group/part from you, from their homes/countries, you cooperate/support on (against) them with the sin/crime and the transgression/injustice/aggression and if they come to you captives/prisoners you ransom them , and it is forbidden on you bringing/forcing them out. Do you believe with some/part (of) The Book and you disbelieve with some/part? So but (what is the) reward/reimbursement (of) who does that from you, except shame/scandal/disgrace in the life the present/worldly life (on) and the Resurrection Day they be returned to the torture's strongest (severest), and God (is) not with ignoring/disregarding on what you make/do
And yet, it is you who slay one another and drive some of your own people from their homelands, aiding one another against them in sin and hatred; but if they come to you as captives, you ransom them - although the very [act of] driving them away has been made unlawful to you!. Do you, then, believe in some parts of the divine writ and deny the truth of other parts? What, then, could be the reward of those among you who do such things but ignominy in the life of this world and, on the Day of Resurrection, commitment to most grievous suffering? For God is not unmindful of what you do
And yet, it is you who slay one another and drive some of your own from their homelands aiding one another against them in sin and hatred; but if they come to you as captives, you ransom them; although your very [act of] driving them away has been made unlawful to you. Do you, then, commit yourselves to some parts of the divine writ and deny the truth of the other parts? What, then, could be the reward of those among you who do such things but ignominy in the life of this world and, on the Day of Resurrection, assignment to most grievous suffering? For Allah is not unmindful of what you do
(Yet) thereafter, you are these (who) kill yourselves (i.e. kill some of you) and drive out a group among you from their residences, backing each other against them in vice and hostility; and in case they come up to you captured, you ransom them, (while) driving them out is prohibited for you. Do you then believe in some (parts) of the Book and disbelieve in other parts? (Literally: in some parts) So in no way is the recompense of whoever of you performs that (anything) except disgrace in the present (Literally: the lowly (life), i.e., the life of this world) life, and on the Day of the Resurrection they are to be turned back to the strictest torment. And in no way is Allah ever heedless of whatever you do
Yet ye it is who slay each other and drive out a party of your people from their homes, supporting one another against them by sin and transgression? - and if they came to you as captives ye would ransom them, whereas their expulsion was itself unlawful for you - Believe ye in part of the Scripture and disbelieve ye in part thereof? And what is the reward of those who do so save ignominy in the life of the world, and on the Day of Resurrection they will be consigned to the most grievous doom. For Allah is not unaware of what ye do
yet you murdered each other and forced a number of your people out of their homeland, helping each other to commit sin and to be hostile to one another. When you had expelled people from their homeland and later they had been made captives (of other people), you then paid their ransom (thinking that it was a righteous deed). God forbade you to expel these people in the first place. Do you believe in one part of the Book and not in the other? Those who behave in this way shall reap disgrace in this world and severe punishment on the Day of Resurrection. God is not unaware of things that you do
Yet, here you are, killing one another, and driving a group of your own people out of their homes, supporting each other against them in sin and aggression — and if they come to you as prisoners, you would ransom them, while their very expulsion was unlawful for you! Do you, then, believe in some parts of the Book, and disbelieve in others? So, what can be the punishment of those among you who do that, except disgrace in present life? And, on the Day of Judgement, they shall be turned to the most severe punishment. And Allah is not unaware of what you do
Then you are those who slay each other and drive out a party of your people from their homes, supporting one another against them by sin and transgression. If it happens that they come to you as captives, you will ransom them. Yet their expulsion was itself unlawful for you. Thus, do you acknowledge one part of the 'Book' and deny the rest? Then what is the penalty for those who do that among you but humiliation in this ‘worldly life’, while on the ‘Day of Resurrection’, they will be subjected to the most severe punishment. Indeed, Allâh is not oblivious to all the things you do.
Yet, it is you who killed one another. You drove one of your groups out of their homes. With sin and transgression aforethought, you assisted their enemies against them. You demanded ransom when some of your own people were brought as captives before you. In fact, you were forbidden to expel them from their homes (in the first place). Do you believe in just some parts of the scriptures, and reject the rest? What is the fair recompense for the one among you who does that? (What else) except disgrace in the life of this world? On the day of resurrection, they are destined to be consigned to the (severest) most grievous punishment. Allah is not unaware of anything you do
Then, you are those who slay each other and drive out a party of your people from their homes, supporting one another against them by iniquity and transgression. And if it happens that they come to you as captives, you will ransom them. Yet their expulsion was itself unlawful for you. So do you acknowledge one part of the Book and reject the rest? So what is the penalty for those who do that among you except humiliation in this worldly life, and on the Day of Resurrection, they will be subjected to the most severe punishment. Most surely Allâh has full knowledge of whatsoever you do.
Yet again you ignore the principles you supported and you kill each other and expel some of your own people from their homes and you ally yourselves with their enemies in sin and transgression against the divine law and moral principles. When some of them fall into captivity you revert to the principles in AL-Tawrah and redeem them, albeit the same principles forbid you to shed your own blood nor to expel each other from your homes. Do you people credit part of the Book upon the ground of Allah’s Authority and discredit part upon the ground of your authority? Indeed, he who adopts this line of conduct shall suffer for his offence; he shall be lost to shame here. Such persons shall be delivered to the abyss with its torrential scorching and roaring flames Hereafter; they shall suffer torment and be put to torture; and Allah is not unaware of what you do
You were killing one another, one group forcing the other out of their homes, or helping one side to commitsin and sowenmity against the other. When you took them prisoners, you demanded a ransom for them, although it was forbidden to evict them in the first place. Do you believe in some parts of The Book and reject others? The only fitting punishment for those who commit such crimes is disgrace in this life, and on Judgement Day will be dispatched to the severest punishments. Allah is not unaware of what you do.
But here you are, killing each other and expelling some of your people from their homes, aiding one another in sin and aggression; and when those ˹expelled˺ come to you as captives, you still ransom them—though expelling them was unlawful for you. Do you believe in some of the Scripture and reject the rest? Is there any reward for those who do so among you other than disgrace in this worldly life and being subjected to the harshest punishment on the Day of Judgment? For Allah is never unaware of what you do.
Then you were the ones killing each other and throwing some of you out of their homes, behaving sinful and showing enmity against them. And when they came to you as captives you would buy them out, when it was unlawful for you in the first place to throw them out. Do you believe only in part of the book and reject the rest? Whoever of you does that, his punishment will only be disgrace in this world, and on the day of resurrection they will be put through the severest punishment, and Allah is not unaware of what you do.
Yet there you were, slaying your own kin, and turning a number of you out of their dwellings, and helping each other against them with sin and aggression; though had they come to you as captives, You would have ransomed them. Surely their expulsion was unlawful. Do you believe in one part of the Book and deny another? So what reward is there for those of you that act thus but disgrace in this world and grievous punishment on the Day of Resurrection. God is never heedless of what you do
Yet, here you are killing each other, and evicting some of you from their homes, banding against them sinfully and maliciously. Even when they surrendered, you demanded ransom from them. Evicting them was prohibited for you in the first place. Do you believe in part of the scripture and disbelieve in part? What should be the retribution for those among you who do this, except humiliation in this life, and a far worse retribution on the Day of Resurrection? GOD is never unaware of anything you do.
[Nevertheless], here you are, you kill one another and expel some of your own people from their homeland. You assist each other against your own in sin and hostility. But when they come to you as captives, you ransom them, though it is forbidden for you to expel them. Do you believe in part of the Book but not in the rest? What is the repayment for those of you who do that but humiliation in this world? And, on the day of resurrection, they will be sent to the severest punishment. God is aware of what you do.
[Nevertheless], here you are, you kill one another and expel some of your own people from their homeland. You assist each other against your own in sin and hostility. But when they come to you as captives, you ransom them, though it is forbidden for you to expel them. Do you believe in part of the Book but not in the rest? What is the repayment for those of you who do that but humiliation in this world? And, on the day of resurrection, they will be sent to the severest punishment. God is aware of what you do.
Then you are those, who are killing yourselves, and exiting out a team among you from their houses backing up over them with the sin and the transgression. And if they come to you as captives, you are ransoming them, although it was forbidden upon you exiting them out. So, are you believing with part of the book, and disbelieving with part? So, what is the penalty for those among you who do that? Except a disgrace in the Dunya (Present) life? And on The Resurrection Day, they are returning to the most severe torment. And Allah is not inattentive about what you are working.
Yet you kill one another and expel a group of your people from their dwellings, helping others against them in sin and enmity, and if they come to you as captives, you ransom them yet their very expulsion was forbidden for you. Do you then believe in part of the Book, and disbelieve in (another) part ? What shall be the recompense of those of you who do that, but disgrace, in the life of this world, and on the Day of Resurrection to be consigned to the most terrible punishment? And Allah is not heedless of what you do
Yet there you are, slaying yourselves, and driving some of your own people out of their homes, collaborating against them in sin and injustice. Had they come to you as captives you would have ransomed them. Their expulsion is indeed forbidden to you. Do you, then, believe in some parts of the Scriptures and deny others? Those of you who do this will have nothing for their reward other than ignominy in this life and, on the Day of Resurrection, they shall be committed to a most grievous suffering. For God is not unaware of what you do.
Yet you it is who subdue and slay your own folk, and evict a weak faction among you from their homes. And you support one another in hurting the community and sowing the seeds of discord. And when these homeless people get enslaved by others and are brought to you, you ransom them, whereas it was unlawful for you to evict them in the first place. What! Do you wish to accept one part of the Scripture and reject the other? Think then, what the reward of such wrongdoing must be, nothing but disgrace in the life of this world - and on the Day of Resurrection the most grievous chastisement! For Allah is not unaware of what you do. (The verse is referring to the Jewish community of Madinah, but as is always the case in the Qur'an, the Commands have a wide historical applicability - in this case, to oppressive societies anywhere anytime.
Yet you it is who slay your people and turn a party from among you out of their homes, backing each other up against them unlawfully and exceeding the limits; and if they should come to you, as captives you would ransom them-- while their very turning out was unlawful for you. Do you then believe in a part of the Book and disbelieve in the other? What then is the re ward of such among you as do this but disgrace in the life of this world, and on the day of resurrection they shall be sent back to the most grievous chastisement, and Allah is not at all heedless of what you do
Yet you are those who slay one another and turn out a section of your people from their homes, backing up their enemies against them in sin and transgression. And if they come to you as captives, you ransom them, while their expulsion itself was unlawful for you. Do you then believe in a part of the Book and disbelieve in another part? What is then the reward of such among you as do so, except disgrace in the present life; and on the Day of Judgment they shall be driven to a most severe chastisement; and surely ALLAH is not unmindful of what you do
And yet it is you, the very same, who kill your own and expel a party of you from their homes, conspiring against them in sin and enmity. And if they come to you as captives you ransom them, though their expulsion was forbidden to you. Do you, then, believe in part of the Book and disbelieve in part? And what is the recompense of those who do so but disgrace in the life of this world? And on the Day of Resurrection they shall be consigned to the most severe punishment. And God is not heedless of what you do
After (all of) this, you are the same people, who kill among yourselves, and banish a party of your people from their homes; Help (their enemies) against them, in guilt and hate; And if they come to you as captives, you ransom them though it was not right for you to remove them (from their homes). Is it only a part of the Book that you believe in? And do you reject the rest? But what is the reward for those among you who behave like this except disgrace in this life? And on the Day of Judgment they shall receive the most painful penalty. And Allah is aware of what you do
Yet, here you are, killing each other and expelling some of your own from their homes, assisting each other in sin and aggression. If they come to you as captives, you ransom them, even though it was forbidden for you to expel them. Do you believe in parts of the Scripture and reject others? What will be the reward for those among you who do so, except disgrace in this worldly life? And on Resurrection Day, they will be returned to the harshest punishment. God is not unaware of what you do.
But here you are, killing your own, and expelling a group of your own from their homes—conspiring against them in wrongdoing and hostility. And if they come to you as captives, you ransom them, although it was forbidden to you. Is it that you believe in part of the Scripture, and disbelieve in part? What is the reward for those among you who do that but humiliation in this life? And on the Day of Resurrection, they will be assigned to the most severe torment. God is not unaware of what you do.
Then, you are those [same ones who are] killing one another and evicting a party of your people from their homes, cooperating against them in sin and aggression. And if they come to you as captives, you ransom them, although their eviction was forbidden to you. So do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those who do that among you except disgrace in worldly life; and on the Day of Resurrection they will be sent back to the severest of punishment. And Allah is not unaware of what you do
Then you are these, you kill yourselves and drive out a party of you from their homes, you assist one another against them in sin and enmity. And if they come to you as captives, you ransom them, and it is forbidden to you to drive them out. So do you believe in part of the Book and disbelieve in part? So what is the recompense of who of you does that except disgrace in the worldly life? And on the Day of Resurrection they shall be sent back to the most severe punishment. And God is not heedless of what you do.
After this it is ye, the same people, who slay among yourselves, and banish a party of you from their homes; assist (Their enemies) against them, in guilt and rancour; and if they come to you as captives, ye ransom them, though it was not lawf ul for you to banish them. Then is it only a part of the Book that ye believe in, and do ye reject the rest? but what is the reward for those among you who behave like this but disgrace in this life?- and on the Day of Judgment they shall be consigned t o the most grievous penalty. For God is not unmindful of what ye do
After this it is ye, the same people, who slay among yourselves, and banish a party of you from their homes; assist (Their enemies) against them, in guilt and rancour; and if they come to you as captives, ye ransom them, though it was not lawful for you to banish them. Then is it only a part of the Book that ye believe in, and do ye reject the rest? but what is the reward for those among you who behave like this but disgrace in this life?- and on the Day of Judgment they shall be consigned to the most grievous penalty. For Allah is not unmindful of what ye do
أُو۟لَـٰۤىِٕكَ ٱلَّذِینَ ٱشۡتَرَوُا۟ ٱلۡحَیَوٰةَ ٱلدُّنۡیَا بِٱلۡءَاخِرَةِۖ فَلَا یُخَفَّفُ عَنۡهُمُ ٱلۡعَذَابُ وَلَا هُمۡ یُنصَرُونَ ٨٦
These are the people who buy the life of this world at the price of the Hereafter: their torment will not be lightened, nor will they be helped
Those are they who have bought the life of this world for the price of the Hereafter. The punishment on them neither shall be lightened nor shall they be helped.
These are they who have purchased the life of the world for the Hereafter; wherefore the torment shall not be lightened for them, nor shall they be succoured
They are those who bought the life of the world at the cost of the life to come; and neither will their torment decrease nor help reach them
Those are the ones who have bought the life of this world (bodily desires and pleasures) in exchange for the eternal life to come (the inner reality). Their suffering will not be lightened, nor will they be aided!
Those are the people who trade the Next World for this world. The punishment will not be lightened for them. They will not be helped.
They are the ones who bought the life of this world for the Hereafter; so their punishment shall not be lightened, nor will they be helped
Such are the ones who have bought the present, worldly life (the life of corporeal desires and ambitions) in exchange for the Hereafter. So (in consequence of this exchange) the punishment will not be lightened for them, nor will they be helped (not saved from the punishment in any of the ways they resort to in the world such as bribery, influence, or unjust intercession)
It is they who have taken the present life in preference to the Hereafter, therefore the agony shall not be reduced for them, nor they shall be helped (in any other way)
Those who have purchased the present life at the price of the world to come -- for them the chastisement shall not be lightened, neither shall they be helped
They are those who traded the life of the Hereafter for this world's life, so the punishment will not be reduced for them, and they will not be helped.
These are the people who have sold their [everlasting] Hereafter for [a small price of a few day of] this world. I will certainly not reduce their sentence and they will not find anyone to help them
These are the people who buy the life of the present at the price of the hereafter. Their penalty will not be lightened nor will they be helped
Those are the ones who purchased the Earlier Life in exchange for the Hereafter, so the punishment is not lightened for them nor are they to be supported.
Those who have bought this worldly life with the Future, the torment shall not be lightened from them nor shall they be helped
These are the people who bought the worldly life in exchange of the Hereafter - so their punishment will not be lightened, nor will they be helped
These are the ones who have purchased the life of this world with the hereafter so the punishment will not be lightened upon them nor will they be helped.
These are they who have purchased this present life, at the price of that which is to come; wherefore their punishment shall not be mitigated, neither shall they be helped
Those who have bought this worldly life with the price of the Hereafter, the torment shall not be lightened from them nor shall they be helped
Such are they who buy the worldly life at the price of the Everlasting Life. Their punishment shall not be lightened, nor shall they be helped
These are they who purchase this present life at the price of that which is to come: their torment shall not be lightened, neither shall they be helped
These are the people who have purchased the immediate life at the cost of the Hereafter. So the punishment shall not be lightened from them, nor shall they be helped
Those are those who bought this present life for the world to come, so the punishment on them will not be lightened, nor will they be helped.
Such people trade for the life of this world at the expense of the hereafter. Their punishment will not be lightened, and they will not be helped.
Such are the people who trade the life of this world at the expense of the Hereafter; so neither their punishment shall be lightened nor shall they be helped
These are the people who have preferred the worldly life to the life in the Hereafter. Therefore their torment shall not be lightened nor shall help be given to them (from any quarter)
These are they who buy the life of this world for the Hereafter, so their chastisement shall not be lightened, nor shall they be helped
Those are the persons who purchase the life of this world at the cost of the (life) of the hereafter, so their punishment will not be lightened nor will they be helped. (R 10)
Those are the people who have purchased the life of this world for the Hereafter! So then the severity of the punishment shall not be lessened for them; nor shall they be helped
It is they who have purchased the worldly life for the Hereafter. So neither will their torment be lessened, nor will they be helped
These are the ones who have purchased this worldly life instead of the Hereafter. The retribution will not be reduced for them, nor will they be supported
These are the ones who have purchased this worldly life instead of the Hereafter. The retribution will not be reduced for them, nor will they be supported.
These are the ones who have purchased this worldly life instead of the Hereafter. The retribution will not be reduced for them, nor will they be supported.
Those are these who bought/volunteered the life the present/worldly life with the end (other life), so the torture is not to be lightened/reduced on them, and nor they be given victory
All who buy the life of this world at the price of the life to come - their suffering shall not be lightened, nor shall they be succoured
All who buy the life of this world at the price of the life to come, their suffering shall not be lightened, nor shall they be promoted
Those are (they) who have traded the present life for the price of the Hereafter. So for them the torment will not be lightened, neither will they be vindicated
Such are those who buy the life of the world at the price of the Hereafter. Their punishment will not be lightened, neither will they have support
They have traded the life hereafter in exchange for their worldly life. Their punishment will not be eased nor will they receive help
Those are the ones who bought the worldly life at the cost of the Hereafter. So, punishment shall not be lightened for them, nor shall they be helped
Those are the ones who have purchased the ‘worldly life’ in exchange for the ‘Hereafter’. Thus, the (divine) chastisement will not be lightened for them; neither will they ever receive support.
These are the ones who bought the life of this world at the cost of the life-to-come. Their torment will not be lightened, nor will they be helped
Those are the ones who have abandoned the Hereafter in favour of the worldly life. So the (divine) punishment won’t be lightened for them; neither shall they be helped.
These people, O Muhammad, have exchanged the Hereafter for here below, with gazes fixed upon the world and its vanities; their suffering shall never abate nor shall their excruciating pain be mitigated nor can anyone help them out of their misery
Such people have chosen this worldly life instead of The Hereafter; their punishment will not be lessened nor will they be helped
These are the ones who trade the Hereafter for the life of this world. So their punishment will not be reduced, nor will they be helped.
They are the ones who have bought the worldly life for the price of the hereafter, so the punishment shall not be lightened for them, nor shall they be helped.
Such are they who buy the life of this world at the price of the life to come. Their punishment shall not be mitigated, nor shall they be helped
It is they who bought this lowly life at the expense of the Hereafter. Consequently, the retribution is never commuted for them, nor can they be helped.
The punishment of those who trade this life for the Hereafter will not be lightened, and they will not be saved.
The punishment of those who trade this life for the Hereafter will not be lightened, and they will not be saved.
Those who purchased the Dunya (present) life with the Hereafter. So, the torment will not be lightened about them, nor will they get victory.
Those are they who have bought the life of this world at the price of the Hereafter, for them the punishment shall not be lightened, nor shall they be helped
Such are the ones who buy the life of this world at the price of the life to come. Their suffering shall not be alleviated, nor shall they receive any succour.
Such are those who fall for instant gratification, buying the life of this world at the price of long-term gains and the Hereafter. Their punishment will not be lightened neither will they receive any help
These are they who buy the life of this world for the hereafter, so their chastisement shall not be lightened nor shall they be helped
These are they who have preferred the present life to the Hereafter. Their punishment shall not, therefore, be lightened, nor shall they be helped in any way
It is they who have purchased the world at the price of the Hereafter; for them the punishment shall not be lightened, nor will they be helped
These are the people who buy the life of this world at the price of the Hereafter: Their penalty shall not be reduced and they shall not be helped
These are the ones who trade the Hereafter for this worldly life. Their punishment won’t be lightened, nor will they be helped.
Those are they who bought the present life for the Hereafter, so the punishment will not be lightened for them, nor will they be helped
Those are the ones who have bought the life of this world [in exchange] for the Hereafter, so the punishment will not be lightened for them, nor will they be aided
Those who have bought the worldly life with the hereafter, the punishment shall not be lightened from them nor shall they be helped.
These are the people who buy the life of this world at the price of the Hereafter: their penalty shall not be lightened nor shall they be helped
These are the people who buy the life of this world at the price of the Hereafter: their penalty shall not be lightened nor shall they be helped
11
Reject the Prophet
وَلَقَدۡ ءَاتَیۡنَا مُوسَى ٱلۡكِتَـٰبَ وَقَفَّیۡنَا مِنۢ بَعۡدِهِۦ بِٱلرُّسُلِۖ وَءَاتَیۡنَا عِیسَى ٱبۡنَ مَرۡیَمَ ٱلۡبَیِّنَـٰتِ وَأَیَّدۡنَـٰهُ بِرُوحِ ٱلۡقُدُسِۗ أَفَكُلَّمَا جَاۤءَكُمۡ رَسُولُۢ بِمَا لَا تَهۡوَىٰۤ أَنفُسُكُمُ ٱسۡتَكۡبَرۡتُمۡ فَفَرِیقࣰا كَذَّبۡتُمۡ وَفَرِیقࣰا تَقۡتُلُونَ ٨٧
We gave Moses the Scripture and We sent messengers after him in succession. We gave Jesus, son of Mary, clear signs and strengthened him with the Holy Spirit. So how is it that, whenever a messenger brings you something you do not like, you become arrogant, calling some impostors and killing others
Indeed, We gave Moses the book (Torah) and followed him up with a succession of prophets. And We gave Jesus, son of Mary, clear signs and supported him with the Holy Spirit (Gabriel). Then whenever a Messenger came to you with what you yourselves did not desire, you grew arrogant, some you disbelieved, and some you killed
And assuredly We vouchsafed unto Musa the Book and We followed him up by the apostles after him, and unto 'lsa, son of Maryam, We vouchsafed evidences and aided him with the Holy Spirit. Then so often as there came unto you an apostle with that which your souls desired not, ye waxed stiff necked; and some ye belied and some ye slew
Remember We gave Moses the Book and sent after him many an apostle; and to Jesus, son of Mary, We gave clear evidence of the truth, reinforcing him with divine grace. Even so, when a messenger brought to you what did not suit your mood you turned haughty, and called some imposters and some others you slew
Indeed, We gave Moses the Knowledge of the Reality (Book) and then sent a succession of Rasuls from among you as reinforcement. And We gave Jesus, the son of Mary, clear proofs (states that clearly confirm the knowledge of the reality). We supported him with the Pure Spirit (the force We manifested through him). But every time a Rasul came to you with truths that went against the desires of your illusory selves, in the name of exalting your egos you denied some of them and killed some.
We gave Musa the Book and sent a succession of Messengers after him. We gave ´Isa, son of Maryam, the Clear Signs and reinforced him with the Purest Ruh. Why then, whenever a Messenger came to you with something your lower selves did not desire, did you grow arrogant, and deny some of them and murder others?
Certainly We gave Moses the Book, and followed him with the apostles, and We gave Jesus, the son of Mary, manifest proofs, and confirmed him with the Holy Spirit. Is it not that whenever an apostle brought you that which was not to your liking, you would act arrogantly; so you would impugn a part [of them], and slay a[nother] part
(That is their just deserts. For) We assuredly granted Moses the Book, and after him sent succeeding Messengers (in the footsteps of Moses to judge according to the Book, and thus We have never left them without guides and the light of guidance.) And (in the same succession) We granted Jesus son of Mary the clear proofs of the truth (and of his Messengership), and confirmed him with the Spirit of Holiness. Is it (ever so) that whenever a Messenger comes to you with what (as a message and commandments) does not suit your selves, you grow arrogant, denying some of them (the Messengers) and killing others
Indeed, We gave Moses the Scripture and sent Messengers after him in successive series. We also gave Jesus, son of Mary, clear arguments and strengthened him with the blessed word of God. (Is it not then unjust on your part that) whenever a Messenger came to you (O Jews!) with that (teaching) which did not suit your fancies, you behaved arrogantly? You belied some (Messengers) while others you seek to kill (even now)
And We gave to Moses the Book, and after him sent succeeding Messengers; and We gave Jesus son of Mary the clear signs, and confirmed him with the Holy Spirit; and whensoever there came to you a Messenger with that your souls had not desire for, did you become arrogant, and some cry lies to, and some slay
And We certainly gave Moses the book and followed him up with the messengers. And We gave Jesus, son of Mary, clear evidences and We supported him with the Holy Spirit. So why every time a messenger came to you with something that is against your desires, you were arrogant and you denied some and killed others?
I gave the Scriptures to Moses and send many prophets after him. I strengthened [the position of] Jesus, son of Mary [the last prophet sent to the Jews] by many miracles and supported him with the Holy Spirit. What a shame that when a prophet came to you, and relayed those Messages of Mine that you did not like, you showed arrogance; some of them you denied and some of them you killed
We gave Moses the Book, and followed him with a succession of prophets. We gave Jesus, the son of Mary, guidance and strengthened him with the Holy Spirit. Is it that whenever there comes to you a messenger with what you do not desire, you are puffed up with pride? Some you called impostors, and others you slay
And most surely, We brought Moses the Scripture and sent a succession of messengers after him. And We brought Jesus, son of Mary, the evident proofs, and We aided him with the Holy Spirit. Is it that every time a messenger came to you with anything your (inner) selves do not desire, you acted arrogantly, so one group you disbelieved, and another group you kill ?
We gave Moses the Book and we followed him up with other apostles, and we gave Jesus the son of Mary manifest signs and aided him with the Holy Spirit. Do ye then, every time an apostle comes to you with what your souls love not, proudly scorn him, and charge a part with lying and slay a part
And indeed We gave Moosa (Moses) the Book and subsequent to him, sent Noble Messengers one after another - and We gave Eisa (Jesus), the son of Maryam (Mary), clear proofs and supported him with the Holy Spirit; so when a Noble Messenger from Allah comes to you bringing what you yourselves do not desire, you grow arrogant; so you disbelieve in a group of the Prophets and another group of Prophets you slay
And We had indeed given the book to Moses and We followed him up with the messengers and We gave unto Jesus son of Mary the clear signs and We strengthened him with the spirit of the holiness. Is it that each time a messenger comes to you with something that your souls desire not, you will grow arrogant? Then a party [of them] you belie and another party you kill.
We formerly delivered the book of the law unto Moses, and caused Apostles to succeed him, and gave evident miracles to Jesus the son of Mary, and strengthened him with the holy spirit. Do ye therefore, whenever an Apostle cometh unto you with that which your souls desire not, proudly reject him, and accuse some of imposture, and slay others
We gave Moses the Book and We followed him up with other apostles, and We gave Jesus the son of Mary manifest signs and aided him with the Holy Spirit. Do you then, every time an apostle comes to you with what your souls love not, scorn him with pride, a
To Moses We gave the Book and after him We sent other Messengers. We gave (Prophet) Jesus, the son of Mary, veritable signs, and supported him with the Spirit of Purity (Gabriel). Will you then become proud whenever any Messenger comes to you with that which does not suit your fancies, and you belied some (Prophet Jesus) and killed others
Moreover, to Moses gave we "the Book," and we raised up apostles after him; and to Jesus, son of Mary, gave we clear proofs of his mission, and strengthened him by the Holy Spirit. So oft then as an apostle cometh to you with that which your souls desire not, swell ye with pride, and treat some as impostors, and slay others
And indeed, We gave Musa Al-Kitab and continued to send Messengers after him. And We gave Iesa (Jesus), the son of Maryam (Mary) Al-Bayyinat and We strengthened him with Ruh-ul-Qudus. Is it that whenever a Messenger came to you with what your selves desired not, you puffed up with undue pride. Then a group (of Messengers) you belied, and a group you assassinate
And, certainly, We gave Moses the Book and We sent Messengers following after him. And We gave Jesus son of Mary the clear portents, and confirmed him with the hallowed Spirit. Is it that whenever a Messenger drew near you with what you yourselves yearn not for, you grew arrogant, and you denied a group of people, and you kill a group of people?
We gave Moses the Book [the Torah]. We sent messengers after him. We gave Jesus, the son of Mary, evidence [miracles] and strengthened him with the Holy Spirit. When a messenger comes to you with (a message) that you do not want, do you become arrogant? You call some imposters, and you kill others.
To Moses We gave the Book (Torah) and sent after him other Messengers in succession; then We gave Jesus, the son of Mary, clear Signs and strengthened him with the Holy Spirit (Gabriel). Why is it that whenever there came to you a Messenger with a message which did not suit your desires, you became so arrogant that to some of them you called impostors and others you killed
And We gave Moses the Book and sent after him a train of Messengers in succession. Then We sent Jesus, son of Mary, with clear Signs and supported him with the Holy Spirit. Then how is it that whenever a Messenger came to you wish that which did not suit your lusts, you grew rebellious against him, and repudiated some and slew others
And We indeed gave Moses the Book and We sent messengers after him one after another; and We gave Jesus, son of Mary, clear arguments and strengthened him with the Holy Spirit. Is it then that whenever there came to you a messenger with what your souls desired not, you were arrogant? And some of you gave the lie to and others you would slay
And We gave Musa the book (prescribed law), and after him We followed him up with (other) messengers. And We gave to Isa, the son of Maryam, clear proofs and strengthened him with the holy spirit. What ! whenever there came to you a messenger with that which you did not desire, you considered yourselves great, so some you denied and others you killed.
And We did give Moses the Book; and, after him, We caused a succession of Messengers to follow him in his track. And We gave Jesus, son of Mary, clear signs and fortified him with the Holy Spirith. Didn't you become arrogant and behave haughtily whenever a Messenger came to you with what wasn't in accord with your carnal desires? You then accused some of being false; and some, you killed
And surely We gave Musa (Moses) the Book (the Torah) and sent (many) Messengers after him in succession. And We also gave ‘Isa, the son of Maryam, (Jesus, the son of Mary,) luminous signs and strengthened (and supported) him by means of the Holy Spirit. But (what followed is that) whenever a Messenger brought you (the commandments) your (ill-commanding) selves disliked, you adamantly resisted there and then. You belied some of them and started killing others
And We gave Moses the Scripture, and after him We sent the messengers. And We gave Jesus son of Mary the clear proofs, and We supported Him with the Holy Spirit. Is it that every time a messenger comes to you with what your souls do not desire, you become arrogant A group of them you deny, and a group of them you kill
And We gave Moses the Book, and after him We sent the messengers. And We gave Jesus, son of Mary, the clear proofs, and We supported him with the Holy Spirit. Is it that every time a messenger comes to you with what your souls do not desire, you become arrogant? A group of them you deny, and a group of them you kill!
And We gave Moses the Book, and after him We sent the messengers. And We gave Jesus, son of Mary, the clear proofs, and We supported him with the Holy Spirit. Is it that every time a messenger comes to you with what your souls do not desire, you become arrogant? A group of them you deny, and a group of them you kill!
And We had given/brought Moses The Book and We sent from after him with the messengers, and Wegave/brought Jesus Mary's son, the evidences and We supported him with the Holy/Sanctimonious Soul/Spirit , so if whenever a messenger came to you with what yourselves do not desire you become arrogant, so a group you denied and a group you kill
For, indeed, We vouchsafed unto Moses the divine writ and caused apostle after apostle to follow him; and We vouchsafed unto Jesus, the son of Mary, all evidence of the truth, and strengthened him with holy inspiration. [Yet] is it not so that every time an apostle came unto you with something that was not to your liking, you gloried in your arrogance, and to some of them you gave the lie, while others you would slay
For indeed, We vouchsafed unto Moses the divine writ and caused apostle after apostle to follow him; and We vouchsafed unto Jesus, the son of Mary, all evidence of the truth, and strengthened him with holy inspiration. [Yet] is it not so that every time an apostle came unto you with something that was not to your liking, you glorified in your arrogance, and to some of them you gave the lie while others you would slay?
And indeed We already brought Musa (Moses) the Book, and We made to supervene the (other) Messengers even after him; and We brought Isa son of Maryam (Jesus son of Mary) the supreme evidences and aided him with the Spirit of Holiness; (The Holy Spirit, the Angle jibril "Gabriel") yet, is it not (the case that) whenever there came to you a Messenger with what (you) yourselves did not yearn to, you waxed proud, (and) so you cried lies to a group of them and (another) group you kill
And verily We gave unto Moses the Scripture and We caused a train of messengers to follow after him, and We gave unto Jesus, son of Mary, clear proofs (of Allah's sovereignty), and We supported him with the Holy spirit. Is it ever so, that, when there cometh unto you a messenger (from Allah) with that which ye yourselves desire not, ye grow arrogant, and some ye disbelieve and some ye slay
We gave the Book to Moses and made the Messengers follow in his path. To Jesus, the son of Mary, We gave the miracles and supported him by the Holy Spirit. Why do you arrogantly belie some Messengers and murder others whenever they have brought you messages that you dislike
Indeed, We gave Musa the Book, and after him We sent messengers, one following the other; and We gave clear signs to ‘Isa, the son of Maryam (Jesus, the son of Mary), and supported him with the Holy Spirit. Then, how is it that every time a prophet came to you with what does not meet your desires, you grew arrogant? So, you gave the lie to a group (of the messengers) and killed others
Verily, We gave to ‘Moses’ the ‘Scripture’ (the 'Torah'), and followed him up with a succession of ‘Messengers’. We gave ‘Jesus, son of ‘Mary’, the full knowledge of the truth, and invigorated him with the Spirit of Holiness. Is it ever so, that, when there comes to you a ‘Messenger’ with what yourselves do not desire, you display an arrogant attitude (towards him)? Some you called liars, and others you slew!
It was We Who gave Musa the Book (the Torah). Then, after him, We sent down many messengers, one after the other. It was We Who gave Jesus, son of Mary, several undeniable proofs; and it was We Who supported him with the exalted Angels. You behaved arrogantly whenever the messengers brought something your hearts disapproved. You called some of them liars, and even killed a few
And Verily, We gave to Moses the Scripture, and followed him up with a succession of Apostles. We gave to Jesus, son of Mary, (Miraculous) Signs, and strengthened him with the holy spirit- Is it ever so, that, when there comes to you an Apostle with what yourselves don’t desire, you display an arrogant attitude (towards him)?- Some you called impostors, and others you sought to kill!
You, Bani Isra‘il, know that We gave Mussa AL-Tawrah and We sent other Prophets sequentially: We sent ‘Isa (Jesus), son of Maryam, with clear revelations and signs guiding out of darkness and superstition of later times and out of want of spiritual and intellectual vision into illumination and enlightenment, and We supported him by giving him countenance by the Holy Spirit. Yet is it not indeed incredible that as often as a Prophet is sent to you with divine principles not to your taste, you become extravagant in your account of yourselves and display inordinate self-confidence? Some you renounce and some you accuse of assuming false character, and others you kill or you conspire their death
We gave Musa The Book and sent messengers afterwards to succeed him. We gave miracles to Isa, son of Maryam, and supported him with the Spirit of the Holy One. Is it not truethat whenever a messenger came to you with a message that you did not like you became arrogant, refusing to believe some of themand killing others.
Indeed, We gave Moses the Book and sent after him successive messengers. And We gave Jesus, son of Mary, clear proofs and supported him with the holy spirit. Why is it that every time a messenger comes to you ˹Israelites˺ with something you do not like, you become arrogant, rejecting some and killing others?
And We gave Musa (Moses) the book before and followed it up by messengers after him, and We gave ´Isa (Jesus) the son of Maryam (Mary) clear proofs and helped him with the Holy Spirit. Do you then become arrogant whenever a messenger comes to you with something you don´t like, and you reject some and kill others?
To Moses We gave the Book and after him We sent other apostles. We gave Jesus son of Mary veritable signs and strengthened him with the Holy Spirit. You scorn each apostle who comes to you with whatever does not suit your fancies, charging some with imposture and slaying others
We gave Moses the scripture, and subsequent to him we sent other messengers, and we gave Jesus, son of Mary, profound miracles and supported him with the Holy Spirit. Is it not a fact that every time a messenger went to you with anything you disliked, your ego caused you to be arrogant? Some of them you rejected, and some of them you killed.
We gave Moses the Book, and he was followed by other messengers, and [We] gave Jesus, the son of Mary, all evidence of the truth, and strengthened him with the Holy Spirit. Whenever a messenger comes to you with a message you do not like, you become arrogant, calling some of them liars, and murdering some of them.
We gave Moses the Book, and he was followed by other messengers, and [We] gave Jesus, the son of Mary, all evidence of the truth, and strengthened him with the Holy Spirit. Whenever a messenger comes to you with a message you do not like, you become arrogant, calling some of them liars and murdering some of them.
And already We gave Moses the book, and We followed up a succession of the messengers after him. And We gave Jesus Mary's son the proof, and We supported him with the Holy Spirit. Is it that whenever a messenger comes to you with what your souls do not desire, you are arrogating? So, you were falsifying a team of them, and were killing another team?
And We gave Moses the Book, and after him sent Messengers in succession; and We gave Jesus, son of Mary, clear Signs, and confirmed him with the Holy Spirit. Is it that whensoever (thereafter) there came to you a Messenger, with what your selves desire not, you became arrogant ? Some you denied, and others you slay
We gave Moses the Book and caused a succession of messengers to follow him. To Jesus, son of Mary, We gave clear proofs and supported him with the Holy Spirit. Why is it that every time a messenger comes to you with a message that does not suit your fancies, you glory in your arrogance, charging some (messengers) with lying and slaying others?
And, verily, We had given the Scripture to Moses and We sent other Messengers in succession after him. And We gave Jesus, son of Mary, clear evidence of the Truth and We strengthened him with Sacred Revelation. Yet is it not so that Whenever a Messenger came to you with something that was not to your liking, you became stubbornly arrogant, and some of them you called impostors, and others you killed? (Also, you have attempted to strike a deal with the Messengers in order to alter the Messages (10:15), (11:113), (17:74), (68:9))
And most certainly We gave Musa the Book and We sent apostles after him one after another; and We gave Isa, the son of Marium, clear arguments and strengthened him with the holy spirit, What! whenever then an apostle came to you with that which your souls did not desire, you were insolent so you called some liars and some you slew
And verily WE gave Moses the Book and caused Messengers to follow in his footsteps after him; and to Jesus, son of Mary, WE gave manifest Signs, and strengthened him with the Spirit of Holiness. Will you, then, every time a Messenger comes to you with what you yourselves desire not, behave arrogantly and treat some as liars and slay others
And indeed We gave unto Moses the Book and caused a succession of messengers to follow him. And We gave Jesus son of Mary clear proofs, and strengthened him with the Holy Spirit. Is it not so that whenever a messenger brought you something your souls did not desire, you waxed arrogant, and some you denied and some you slew
And indeed, We gave Musa (Moses) the Book and followed him up with other messengers; And We gave Isa (Jesus), the son of Maryam (Mary) Clear (Signs) and strengthened him with the Holy Spirit. Is it that whenever there comes to you a messenger with what you yourselves do not want, you become proud— Some you disbelieved! And some you killed
We gave Moses the Scripture, and followed him up with the succession of messengers. And We gave Jesus, the son of Mary, the miracles, and We strengthened him with the Holy Spirit. Is it that whenever a messenger comes to you with something that doesn’t suit your desires, you respond with arrogance, denying some and murdering others?
We gave Moses the Scripture, and sent a succession of messengers after him. And We gave Jesus son of Mary the clear proofs, and We supported him with the Holy Spirit. Is it that whenever a messenger comes to you with anything your souls do not desire, you grew arrogant, calling some impostors, and killing others
And We did certainly give Moses the Torah and followed up after him with messengers. And We gave Jesus, the son of Mary, clear proofs and supported him with the Pure Spirit. But is it [not] that every time a messenger came to you, [O Children of Israel], with what your souls did not desire, you were arrogant? And a party [of messengers] you denied and another party you killed
And indeed We gave Moses the Book and We followed after him with the messengers. And We gave Jesus, the son of Mary, the clear proofs and We strengthened him with the Holy Spirit. Do you then, everytime a messenger comes to you with what your souls love not, proudly scorn him, and charge a part with lying and slay a part?
We gave Moses the Book and followed him up with a succession of apostles; We gave Jesus the son of Mary Clear (Signs) and strengthened him with the holy spirit. Is it that whenever there comes to you an apostle with what ye yourselves desire n ot, ye are puffed up with pride?- Some ye called impostors, and others ye slay
We gave Moses the Book and followed him up with a succession of messengers; We gave Jesus the son of Mary Clear (Signs) and strengthened him with the holy spirit. Is it that whenever there comes to you a messenger with what ye yourselves desire not, ye are puffed up with pride?- Some ye called impostors, and others ye slay
وَقَالُوا۟ قُلُوبُنَا غُلۡفُۢۚ بَل لَّعَنَهُمُ ٱللَّهُ بِكُفۡرِهِمۡ فَقَلِیلࣰا مَّا یُؤۡمِنُونَ ٨٨
They say, ‘Our hearts are impenetrably wrapped [against whatever you say],’ but God has rejected them for their disbelief: they have little faith
And they said: “Our hearts are wrapped (don’t hear or understand Allah’s Word).” Nay, Allah has cursed them for their disbelief, so little is that which they believe.
And they say: our hearts are uncircumcised. Nay! Allah hath cursed them because of their infidelity: little wherefore it is they believe
And they say: "Our hearts are enfolded in covers." In fact God has cursed them for their unbelief; and only a little do they believe
And they said, “Our hearts (perception) are cocooned (by our world – preventing us from experiencing our reality).” No, in fact they had fallen far from (became cursed by) Allah for denying the reality. How limited is your faith!
They say, ´Our hearts are uncircumcised.´ Rather, Allah has cursed them for their kufr. What little iman they have!
And they say, ‘Our hearts are uncircumcised.’ Rather Allah has cursed them for their unfaith, so few of them have faith
(Despite all such favors, affection, forgiveness, advice and truths, they refuse to believe, and by way of excuse they ask derisively: "Do we need any of what you have to tell?" Recognizing that what they are told has no effect on them) they say: "Our hearts have become covered (callous, no longer having any ability to believe)." No! Rather, because of their unbelief God has cursed them (excluded them from His mercy and set a seal on their hearts and hearing and a veil on their eyes.) So, little do they believe (or can admit of the truth)
They said, `Our hearts are storehouse of knowledge (so that we stand in no need of further teaching.)' Rather Allah has deprived them of His mercy for their disbelief, with the result that little they believe
And they say, 'Our hearts are uncircumcised.' Nay, but God has cursed them for their unbelief; little will they believe
They said: “Our hearts are covered (and we do not understand God’s message).” No, rather God has cursed them for their disbelief, so a few of them believe (or they believe a little).
They say: “Our minds are made up (and nothing can change our beliefs.) The fact of the matter is they are cursed by God [in account of their disbelief] and only a few will [be blessed with the faculty of accepting the belief and] believe
They say, “Our hearts are the wrappings which preserves God’s words. We need no more” No, God's curse is on them for their blasphemy. Little is it they believe
And they said, “Our hearts are enfolded.” Rather, Allah has cursed them for their denial, so little do they believe.
They say, 'Our hearts are uncircumcised;' nay, God has cursed them in their unbelief, and few it is who do believe
And the Jews said, "Our hearts are covered"; in fact Allah has cursed them because of their disbelief, so only a few of them accept faith
And they said, “Our hearts are filled up to the brim” Nay. Allah has cursed them for their disbelieve. How little then do they believe!
The Jews say, our hearts are uncircumcised: But God hath cursed them with their infidelity, therefore few shall believe
They say, "Our heart are wrappings (preserving Allah´s truth)" nay, Allah has cursed them in their unbelief, and few it is who do believe (or little it is they believe)
They say: 'Our hearts are covered. ' But Allah has cursed them for their disbelief. Little is that they believe
And they say, "Uncircumcised are our hearts." Nay! God hath cursed them in their infidelity: few are they who believe
And they said: “Our hearts are wrapped in multiple coverings.” Nay! Allah has cursed them for their blasphemy; so little is that (portion in Al-Kitab) which they Believe
And they said: Our hearts are encased! Nay! God cursed them for their ingratitude, so little is what they believe!
(Some arrogant Jews) said, “Our hearts are wrapped.” Nonsense! Allah has condemned them because of their blasphemy. They believe only a little.
They say: "Our hearts are in secure wrappers;" but the fact of the matter is that Allah has cursed them for their disbelief, so little is that which they believe
They say, "Our hearts are secure." Nay, the fact is that Allah has cursed them for their disbelief; so they are little disposed to believe
And when they say: Our hearts are repositories. Nay, Allah has cursed them on account of their unbelief, so little it is that they believe
And (they) say, "Our hearts are coverings," No ! Allah has cursed them because of their infidelity, so little it is that they believe.
And they say, "Our minds are closed." Nay! Allah has cursed them because of their suppression of the Truth. Few then are those who do believe
And the Jews said: ‘Our hearts are wrapped up in covers.’ (Nay) but Allah has cursed them for their revolt against faith. So, little do they believe
And they said: "Our hearts are sealed!" No, it is God who has cursed them for their rejection, for very little do they believe
And they said: "Our hearts are sealed!" No, it is God who has cursed them for their rejection, for very little do they believe.
And they said: "Our hearts are sealed!" No, it is God who has cursed them for their rejection, for very little do they believe.
And they said: "Our hearts/minds (are) covered/uncomprehending ." But God cursed them with their disbelief, so little/few (are) what they believe
But they say, "Our hearts are already full of knowledge." Nay, but God has rejected them because of their refusal to acknowledge the truth: for, few are the things in which they believe
But they say, “Our hearts are already full of knowledge.” Nay, but Allah has rejected them because of their refusal to acknowledge the truth; for, few are the things to which they are committed
And they said, "Our hearts are encased." No indeed, (but) Allah has cursed them for their disbelief; so, little do they believe
And they say: Our hearts are hardened. Nay, but Allah hath cursed them for their unbelief. Little is that which they believe
They have said that their hearts cannot understand (what you, Muhammad, say). God has condemned them for their denial of the Truth. There are a very few of them who have faith
And they said, .Our hearts are veiled. Rather, Allah has cast damnation upon them for their disbelief. So, they believe just in very little thing
They said: "Our hearts are wrapped." But (the fact is that) they have so little Faith. Thus, Allâh has cursed and deprived them of His divine clemency for their blasphemies against their Lord.
They boast, "Our hearts have been protected and rendered resistant to your reasons." (The actual words: covered with a protective layer). On the contrary! As a consequence of their rejection, Allah has cursed them; and now, very few amongst them will ever believe
They said: ‘Our hearts are wrapped up in covers, (so we cannot comprehend what you say)’. Nay, but Allâh has excluded them from His Mercy for their persistent and purposeful denial of the Truth. Lo! They have so little Faith.
They say to you, O Muhammad: "Our hearts’ ears are deaf, and our hearts treasure every branch of divine knowledge and wisdom that we can no longer absorb." The fact is Allah has cursed them for their irreverence and impiety. How their faith in Allah is shaken
They said: “Our hearts are covered”. Indeed, Allah cursed them because of their disbelief. How little they believe
They say, “Our hearts are unreceptive!” In fact, Allah has condemned them for their disbelief. They have but little faith.
And they say: our hearts are sealed. But Allah has cursed them for their rejection, and they believe little.
And they say: ‘Our hearts are sealed.‘ But God has cursed them for their unbelief. They have but little faith
Some would say, "Our minds are made up!" Instead, it is a curse from GOD, as a consequence of their disbelief, that keeps them from believing, except for a few of them.
They said, "Our hearts are hardened." God has rejected them in their unbelief. How little they believe!
They said, “Our hearts are hardened.” God has rejected them in their unbelief. How little they believe!
And they said, “Our cores are wrapped.” Nay, but Allah has cursed them with their infidelity. So, a little is what they are believing.
And they said: ' Our hearts are covered '. Nay! Allah has cursed them for their disbelief. Little is that which they believe
They say, 'Our hearts are sealed.' No! God has cursed them for their disbelief. They have but little faith.
And they say, "Our hearts are bags of knowledge." Nay, but Allah has deprived them of His Grace for their persistent rejection of the Truth. Therefore, only a few of them will choose to be graced with belief. (2:6)
And they say: Our hearts are covered. Nay, Allah has cursed them on account of their unbelief; so little it is that they believe
They said `Our hearts are wrapped up in covers.' Nay, ALLAH has cursed them for their disbelief. Little is that which they believe
And they say, “Our hearts are uncircumcised.” Rather, God has cursed them for their disbelief, for little do they believe
They say, "Our hearts are screened: (we do not want more.)" But no! Allah curses them for their lies: They believe in little
They say, “Our hearts are sealed.” In fact, God cursed them for their disbelief; they have but little faith.
And they said, 'Our hearts are sealed.' Rather, God has cursed them for their ingratitude. They have little faith
And they said, "Our hearts are wrapped." But, [in fact], Allah has cursed them for their disbelief, so little is it that they believe
And they say, 'Our hearts are uncircumcised; 'Nay, God has cursed them in their disbelief, and little is what they believe.
They say, "Our hearts are the wrappings (which preserve God's Word: we need no more)." Nay, God's curse is on them for their blasphemy: Little is it they believe
They say, "Our hearts are the wrappings (which preserve Allah's Word: we need no more)." Nay, Allah's curse is on them for their blasphemy: Little is it they believe
وَلَمَّا جَاۤءَهُمۡ كِتَـٰبࣱ مِّنۡ عِندِ ٱللَّهِ مُصَدِّقࣱ لِّمَا مَعَهُمۡ وَكَانُوا۟ مِن قَبۡلُ یَسۡتَفۡتِحُونَ عَلَى ٱلَّذِینَ كَفَرُوا۟ فَلَمَّا جَاۤءَهُم مَّا عَرَفُوا۟ كَفَرُوا۟ بِهِۦۚ فَلَعۡنَةُ ٱللَّهِ عَلَى ٱلۡكَـٰفِرِینَ ٨٩
When a Scripture came to them from God confirming what they already had, and when they had been praying for victory against the disbelievers, even when there came to them something they knew [to be true], they disbelieved in it: God rejects those who disbelieve
And when there has come to them a book (this Qur’an) from Allah confirming what is with the previous Scriptures, even though previously they were invoking Allah for victory over those who disbelieved, and when what came to them which they recognized, they disbelieved in it. So the curse of Allah is on the disbelievers.
And when there came unto them a Book from before Allah confirming that which was with them, --and afore they were entreating God for victory over these who disbelieved, -then when there came unto them that which they recognised. they disbelieved therein wherefore Allah's curse be on the infidels
And when the Book was sent to them by God verifying what had been revealed to them already even though before it they used to pray for victory over the unbelievers and even though they recognised it when it came to them, they renounced it. The curse of God be on those who deny
And when they (the Jews) sought insight to have victory over the disbelievers, who denied religion, there came to them a Book from Allah confirming the knowledge that was already with them – and that which they awaited (Muhammad saw) came to them, but they refuted him! So they live in a state far from Allah (the curse of Allah is upon the deniers of the absolute reality).
When a Book does come to them from Allah, confirming what is with them — even though before that they were praying for victory over the kafirun — yet when what they recognise does come to them, they reject it. Allah´s curse is on the kafirun.
And when there came to them a Book from Allah, confirming that which is with them —and earlier they would pray for victory over the pagans— so when there came to them what they recognized, they defied it. So may the curse of Allah be on the faithless
And when there has (now) come to them a Book from God, confirming what (of the truth) they already possess – and though before that they were asking for a victory over the (tribes of al-Aws and Khazraj who were then) unbelievers, (saying: "The Last Prophet will come and we will defeat and destroy you under his leadership") – and when there has come to them what they recognize (as well as their own sons), they have disbelieved in it. Then God’s curse (rejection) is on the unbelievers
And (now) when there has come to them the glorious Book from Allah, fulfilling that (Prophecy) which is already with them, and previous to that they had been praying for victory over those who disbelieved, yet when that (long awaited Prophet and the Qur'an) came to them which they recognised (also to be the truth), they disbelieved in it. (And because of this rejection) the disapproval of Allah is the due for the disbelievers
When there came to them a Book from God, confirming what was with them -- and they aforetimes prayed for victory over the unbelievers -- when there came to them that they recognized, they disbelieved in it; and the curse of God is on the unbelievers
And when a book came to them from God confirming what they already had, and previously they were praying for victory over the disbelievers, then when something came to them that they recognized (as true), they disbelieved in it. God’s curse is upon the disbelievers.
Now that God has sent them this Book, which confirms their Scriptures, they deny it! Are these not the same people who were praying for a mean of victory over the disbelievers? Yet when it was sent to them, they recognized it and chose to disbelieve in it! The disbelievers are cursed by God
And when there comes to them a book from God reflecting the truth of what is with them, although they prayed for victory against those without faith. When there comes to them that which they recognized, they refused to believe in it, but the curse of God is on those without faith
For when a scripture came to them from Allah, confirming what they had—although previously they were seeking a conquest against those who denied—but when there came to them what they recognized, they denied it. So may Allah’s curse be upon the deniers.
And when a book came down from God confirming what they had with them, though they had before prayed for victory over those who misbelieve, yet when that came to them which they knew, then they disbelieved it,- God's curse be on the misbelievers
And when the Book from Allah (the Holy Qur'an) came to them, which confirms the Book in their possession (the Taurat / Torah) - and before that they used to seek victory through the medium of this very Prophet (Mohammed - peace and blessings be upon him) over the disbelievers; so when the one whom they fully recognised (the Holy Prophet) came to them, they turned disbelievers - therefore Allah’s curse is upon the disbelievers
And when a book came unto them from the presence of Allah testifying to the truth of that which was with them, although before then they used to seek victory over those who disbelieved. However when came to them that which they recognized, they disbelieved in it. Lo! Allah’s curse is on the disbelievers.
And when a book came unto them from God, confirming the scriptures which were with them, although they had before prayed for assistance against those who believed not, yet when that came unto them which they knew to be from God, they would not believe therein: therefore the curse of God shall be on the infidels
And when a Book came down from Allah confirming what they had with them, though they had before prayed for victory over the faithless, yet when that came to them, which they recognised, then they refused to believe it. Allah´s curse is on the faith
And when a Book came to them from Allah confirming what was with them, while before that they used to pray for victory over the unbelievers when there came to them what they knew, they disbelieved him. Therefore, the curse of Allah be upon the unbelievers
And when a Book had come to them from God, confirming that which they had received already - although they had before prayed for victory over those who believed not - yet when that Koran come to them, of which they had knowledge, they did not recognise it. The curse of God on the infidels
And when there came to them ‘Book from Allah’, confirming and rehearsing what is with them — although since before they were mahead of state evident on the people who have disbelieved (that the Last Prophet with the Last revelation of the Original Al-Kitab is yet to come), but when that(Al-Kitab) came to them which they recognised, they refused to Believe in it. So (let) the curse of Allah (be) on the disbelievers
Mention when a Book from God drew near them, that which establishes as true what was with them—and before that they had been asking for victory over those who were ungrateful—so when drew near them what they recognized, they were ungrateful for it. Then, the curse of God is on the ones who are ungrateful!
A Book comes to them from Allah. It confirms [Scriptures] they already have. They had been asking for help against the unbelievers. When something familiar [in Scriptures] comes to them, they reject it. They should recognize this [Word of God]. Instead, they refuse to believe in it. The blame of Allah is on the unbelievers.
Now when there has come to them a Book from Allah confirming the Holy Books of Torah and Gospel which they already have - even though before this they used to pray for victory against the unbelievers - when there came to them that which they very well recognize, they knowingly rejected it; Allah’s curse is on such disbelievers
And how are they behaving now towards a Book which has come to them from Allah? Inspite of the fact that it confirms the Scriptures which they already possessed. and, inspite of the fact that, before it came, they used to pray for a signal victory over the disbelievers, they rejected it when it came, although they recognized it. May Allah´s curse be upon such disbelievers
And when there came to them a Book from Allah verifying that which they have, and aforetime they used to pray for victory against those who disbelieved -- but when there came to them that which they recognized, they disbelieved in it; so Allah's curse is on the disbelievers
And when there came to them a book from Allah confirming that which is with them, though earlier they were seeking a victory over those who did not believe, but when there came to them that which they have recognized, they rejected it, so the curse of Allah is on the infidels.
And when there came to them a Book from Allah confirming that which is with them — and they had earlier been praying for victory over those who suppressed the Truth — and when there came to them that which they recognisedh, they suppressed it! So Allah's curse is on those who suppress the Truth
And when the Book (the Qur’an) came to them from Allah which (originally) validates that Book (the Torah) which was with them, whereas, before this, they themselves used to pray for victory over the disbelievers (through the intermediation of the Last Prophet, Muhammad, [blessings and peace be upon him] and the Holy Qur’an revealed to him), but when came to them the same Prophet (Muhammad [blessings and peace be upon him] along with the Book revealed to him, the Qur’an) whom they had (already) recognized, they denied him. So Allah’s curse is upon such (deliberate) disbelievers
And when a Scripture came to them from God, authenticating what is with them; while before that they were mocking those who rejected; so when what they knew came to them, they rejected it! God's curse be upon the rejecters
And when a Book came to them from God, authenticating what is with them; while before that they were mocking those who rejected; so when what they knew came to them, they rejected it! The curse of God be upon the rejecters.
And when a Book came to them from God, affirming what is with them; while before that they were mocking those who rejected; so when what they knew came to them, they rejected it! The curse of God be upon the rejecters.
And when a Book came to them from at God, confirming to what (is) with them and they were from before judging/asking on those who disbelieved, so when what they knew came to them, they disbelieved with it, so God's curse/torture (is) on the disbelievers
And whenever there came unto them a [new] revelation from God, confirming the truth already in their possession-and [bear in mind that] aforetime they used to pray for victory over those who were bent on denying the truth -: whenever there came unto them something which they recognized [as the truth], they would deny it. And God's rejection is the due of all who deny the truth
And whenever there came a new revelation from Allah, confirming the truth already in their possession — and [bear in mind that] aforetime they used to pray for victory over those who were bent on denying the truth — whenever there came unto them something which they recognized [as the truth], they would deny it. And Allah’s rejection is the due of all who deny the truth
And as soon as a Book came to them from the Providence of Allah, sincerely (verifying) what was with them-and they earlies prayed for an opening (victory, conquest) over the ones who disbelieved-yet, as soon as there came to them what they recognized, they disbelieved in it; so the curse of Allah is on the disbelievers
And when there cometh unto them a scripture from Allah, confirming that in their possession - though before that they were asking for a signal triumph over those who disbelieved - and when there cometh unto them that which they know (to be the truth) they disbelieve therein. The curse of Allah is on disbelievers
When a Book came to them from God which confirms what is with them (the fact of truthfulness of the Prophet Muhammad in their Scripture), and, despite the fact that they had been praying for victory over the disbelievers (by the help of the truthful Prophet), they refuse to accept this book, even though they know it (to be the Truth). May God condemn those who hide the Truth
And when there came to them a Book from Allah, which confirms what was with them,__ while earlier, they used to seek help against those who disbelieved, __ yet when there came to them that which they did recognize, they denied it. So the curse of Allah is upon the disbelievers
When there come to them a ‘Book’, (the Glorious ‘Qur’ān’), from Allâh, verifying that in their possession, - although before that they used to pray for triumph over those who excessively indulge in disbelief (in Allâh), - when there come to them that which they could identify, they give no credence to It. Thus, the curse of Allâh abides in those who excessively indulge in disbelief (in Allâh).
And now there has come to them a book (the Qur´an) from Allah, confirming that (book) which is already with them. Prior to this, they used to cite their book as authority during arguments with the idolaters. Yet, now that it has come to them, they reject it, even though they have recognized it (to be true)
And when there came to them a (Perfect) Book from Allâh, confirming the Truth which they already possess - although before that they used to pray for victory against those who persistently refuse to yield to the Truth - but then when there came to them that which they recognized, they denied It. So the curse of Allâh abides in those who have no tendency to live by Faith.
When a Book was presented to them from Heaven, a Book , a treasure purposed to this life and life beyond, corroborating AL-Tawrah, they refused to accept it although it clearly foretold the Prophet Muhammad's coming; an event they had always been expecting and at times wishing it be hastened on to help them get the upper hand in argument and gain advantages in arguments and victories in wars over those who deny Allah. Yet when the prophesy was fulfilled and the Prophet Muhammad came with the Quran, they refused to acknowledge the truth of his mission. Consequently, Allah has consigned those who deny Him to misery and their homes shall be cursed
When a book from Allah came to them, the Majestic Quran, confirming what they already have – they used to pray for victory over the disbelievers – when what they recognise as truecomes to them, they deny it. So, Allah’s curse fallson the disbelievers.
Although they used to pray for victory ˹by means of the Prophet˺ over the polytheists, when there came to them a Book from Allah which they recognized, confirming the Scripture they had ˹in their hands˺, they rejected it. So may Allah’s condemnation be upon the disbelievers.
And when a book from Allah comes to them which confirms what they already have, as they were previously asking for victory against the disbelievers, so when that which they recognise comes to them, they reject it, so Allah´s curse is upon those who reject (the truth).
And now that a Book conforming their own has come to them from God, they deny it, although they know it to be the Truth and have long prayed for help against the unbelievers. God‘s curse be upon the infidels!
When this scripture came to them from GOD, and even though it agrees with, and confirms what they have, and even though they used to prophesy its advent when they talked with the disbelievers, when their own prophecy came to pass, they disbelieved therein. GOD's condemnation thus afflicts the disbelievers.
And when a Book came to them from God confirming what they have, while they were themselves asking for help against the unbelievers, they did not believe the Book. Although they recognized [the truth], they denied it. God rejects the unbelievers.
And when a Book came to them from God confirming what they have, while they were themselves asking for help against the unbelievers, they did not believe the Book. Although they recognized [the truth], they denied it. God rejects the unbelievers.
And when there came to them a Book from Allah confirming what they have, and previously they were conquering over those who disbelieved but, when they came to them what they recognized, they disbelieved it. So, Allah’s curse is upon the infidels.
When there came to them a Book from Allah, confirming what was with them and, from before, they had been praying for victory over those who rejected the Truth when there came to them that which they recognized (to be Truth) , they disbelieved in it. So Allah's curse is on the disbelievers.
And now that a Book confirming their own has come to them from God, and they had repeatedly forecast its coming to the unbelievers, they have denied what they know to be the truth. God's curse be upon the unbelievers!
And when there comes to them the Book of Allah, confirming the authentic in what they have, they flatly deny it although before that they had been praying for a signal victory over those who denied all Divine Revelation. And whenever there came unto them something that they recognized as the Truth, they would deny it. Then, deprivation of Allah's grace is the lot of all those who thanklessly reject His Guidance and choose to live in darkness. ('Kufr' includes all the meanings given in the last sentence)
And when there came to them a Book from Allah verifying that which they have, and aforetime they used to pray for victory against those who disbelieve, but when there came to them (Prophet) that which they did not recognize, they disbelieved in him; so Allah's curse is on the unbelievers
And when there came to them a book from ALLAH, fulfilling that which is with them - and before that they have prayed for victory over the disbelievers - yet when there came to them that which they knew to be the truth, they rejected it. The curse of ALLAH be on the disbelievers
And when there came to them a Book from God, confirming that which they had with them—and aforetime they used to ask for victory over those who disbelieve—so when there came to them that which they recognized, they disbelieved in it. So may the curse of God be upon the disbelievers
And when there comes to them a Book from Allah, confirming what is with them— Although from the past they had prayed for victory against those without Faith— When there comes to them that which they (should) have recognized, they refuse to believe in it. But the curse of Allah is on those without Faith
When a Scripture came to them from God, confirming what they already had—even though they had been praying for victory against the unbelievers—when what they recognized came to them, they rejected it. So, the curse of God is upon the unbelievers.
And when a scripture came to them from God, confirming what they have—although previously they were seeking victory against those who disbelieved—but when there came to them what they recognized, they disbelieved in it. So God's curse is upon the disbelievers
And when there came to them a Book from Allah confirming that which was with them - although before they used to pray for victory against those who disbelieved - but [then] when there came to them that which they recognized, they disbelieved in it; so the curse of Allah will be upon the disbelievers
And when a book came to them from God confirming what was with them, and they had before prayed for victory over those who disbelieve, then when that came to them which they knew, they disbelieved in it, so the curse of God is on the disbelievers.
And when there comes to them a Book from God, confirming what is with them,- although from of old they had prayed for victory against those without Faith,- when there comes to them that which they (should) have recognised, they refuse to belie ve in it but the curse of God is on those without Faith
And when there comes to them a Book from Allah, confirming what is with them,- although from of old they had prayed for victory against those without Faith,- when there comes to them that which they (should) have recognised, they refuse to believe in it but the curse of Allah is on those without Faith
بِئۡسَمَا ٱشۡتَرَوۡا۟ بِهِۦۤ أَنفُسَهُمۡ أَن یَكۡفُرُوا۟ بِمَاۤ أَنزَلَ ٱللَّهُ بَغۡیًا أَن یُنَزِّلَ ٱللَّهُ مِن فَضۡلِهِۦ عَلَىٰ مَن یَشَاۤءُ مِنۡ عِبَادِهِۦۖ فَبَاۤءُو بِغَضَبٍ عَلَىٰ غَضَبࣲۚ وَلِلۡكَـٰفِرِینَ عَذَابࣱ مُّهِینࣱ ٩٠
Low indeed is the price for which they have sold their souls by denying the God-sent truth, out of envy that God should send His bounty to any of His servants He pleases. The disbelievers have ended up with wrath upon wrath, and a humiliating torment awaits them
How bad is that (for which) they have sold their own selves, that they should disbelieve in which Allah has revealed (the Qur’an), grudging that Allah should reveal His Grace on whom He wills of His servants! So they have drawn (on themselves) wrath upon wrath. And for the disbelievers, there is a disgraceful punishment.
Vile is that for which they have bartered their souls, that they should disbelieve that which Allah hath sent down, out of envy that Allah should reveal, out of His grace, unto whosoever of His bond men He listeth. Wherefore they have drawn upon themselves wrath upon wrath, and unto the infidel shall be a torment ignominious
They bartered their lives ill denying the revelation of God out of spite that God should bestow His grace among His votaries on whomsoever He will, and thus earned wrath upon wrath. The punishment for disbelievers is ignominious
How wretched it is that out of envy they deny a servant of Allah, whom Allah revealed from His grace (from one’s essence to his consciousness), and because of this denial they cover the absolute reality within the ‘self’! Because of this they were subjected to wrath upon wrath (they were reduced to an unconscious state of living, veiled from their essential reality). And for those who deny the reality (disbelievers) there is a humiliating punishment.
What an evil thing they have sold themselves for in rejecting what Allah has sent down, outraged that Allah should send down His favour on whichever of His slaves He wills. They have brought down anger upon anger on themselves. The kafirun will have a humiliating punishment.
Evil is that for which they have sold their souls, by defying what Allah has sent down, out of envy, that Allah should bestow His grace on any of His servants that He wishes. Thus they earned wrath upon wrath, and there is a humiliating punishment for the faithless
How evil is that for which they have sold themselves: (they have disbelieved in what God has sent down) begrudging that God should send down out of His grace the Book (and bestow Messengership) on whomever He wills of His servants. So they have earned wrath upon wrath. And, (as with other unbelievers who, defeated by their haughtiness, malicious envy, racial prejudice, worldly desires and ambitions, knowingly reject the truth) for those unbelievers is a shameful, humiliating punishment
Evil is that thing they have sold themselves for that they should reject that (source of guidance) which Allah has revealed, grudging that Allah should send down His grace on such of His servants as He pleases. Thus they have incurred (His) displeasure after displeasure. There awaits these disbelievers a humiliating punishment
Evil is the thing they have sold themselves for, disbelieving in that which God sent down, grudging that God should send down of His bounty on whomsoever He will of His servants, and they were laden with anger upon anger; and for unbelievers awaits a humbling chastisement
They traded their soul for a low price for disbelieving in what God has sent down, out of jealousy that God would send down His grace to any of His servants that He wants. So, they incurred anger upon anger, and the disbelievers will have a humiliating punishment.
What a shame when someone decides to sell his own soul by choosing to disbelieve in the guidance sent by God; and what for? That God has [not revealed it to whom they wished and that He has] revealed it to the one that He has chosen out of His Grace! In this way they have earned curse upon curse and there is an awful punishment in reserve for the disbelievers
Miserable is the price for which they have sold their souls, for they deny that which God has sent down, because in insolent envy they disapprove that God, of His grace, should send it to any of His servants He pleases. So they have drawn on themselves wrath upon wrath, and humiliating is the punishment for those who reject faith
Miserable is what they have purchased in exchange for their (very) selves—that they deny what Allah has bestowed from on high, out of resentment that Allah would send down His grace upon whomever He wills of His servants. Thus they incurred wrath upon wrath, for for the deniers is a demeaning punishment.
For a bad bargain have they sold their souls, not to believe in what God has revealed, grudging because God sends down of His grace on whomsoever of His servants He will; and they have brought on themselves wrath after wrath and for the misbelievers is there shameful woe
How abject is the price for which they exchange their lives that they should disbelieve in what Allah has sent down, jealous that Allah should reveal of His grace to whomever He wills of His bondmen! So they deserved wrath upon wrath; and for the disbelievers is a disgraceful punishment
How woeful is that for which they sold away their souls because of that they disbelieved in what Allah sent down, out of malice, that Allah should send down His favor on whomever He pleases from among His servants. Therefore they turned away with anger upon anger and for the disbelievers, there will be a debasing punishment.
For a vile price have they sold their souls, that they should not believe in that which God hath sent down; out of envy, because God sendeth down his favours to such of his servants as he pleaseth: Therefore they brought on themselves indignation on indignation; and the unbelievers shall suffer an ignominious punishment
For a miserable price have they sold their souls, in not believing what Allah has revealed, grudging because Allah sends down of His grace on whomsoever of His servants He will; and they have brought on themselves wrath after wrath and for the disbelieve
Evil is that for which they have bartered away their souls, that they disbelieve what Allah has sent down, grudging that Allah should send down from His bounty to whom He chooses from His worshipers! They have incurred wrath over wrath. For the unbelievers there is a humiliating punishment
For a vile price have they sold themselves, by not believing what God hath sent down, envious of God's sending down his grace on such of his servants as he pleaseth: and they have brought on themselves wrath upon wrath. And for the unbelievers is a disgraceful chastisement
Bad is that for which they have sold their selves — that they should disbelieve, grudging that Allah should send down from His grace on whom He thinks proper out of His Ibad. So they have drawn on themselves wrath upon wrath. And for those who reject Al-Kitab is a punishment, most humiliating
Miserable was that for which they sold out themselves for it, that they are ungrateful for what God caused to descend, resenting that God sends down of His grace on whom He wills of His servants. They drew the burden of anger on anger. And for the ones who are ungrateful, there is a despised punishment.
The price for which they have sold their souls is miserable. They deny what Allah has sent. They are jealous that Allah, out of His grace, would send it to anyone He wanted [instead of somebody they consider special]. Because of their attitude, they have caused Allah to be mad at them. The punishment is shameful for those who reject faith.
Ridiculous is the price for which they have sold away their souls, that they deny Allah’s revelation merely because of their grudge, that Allah should send His grace (on an Israelite rather than) on whom He pleases from His servants (Muhammad)! They have drawn on themselves wrath upon wrath, and for such disbelievers there is a disgraceful punishment
What a mean thing it is with which they delude their minds. They reject the Guidance which Allah has sent down merely because of their grudge why Allah has in His bounty sent it to whom He chose from amongst His servants. They have thus incurred wrath after wrath, and for such disbelievers there is a disgraceful doom
Evil is that for which they sell their souls -- that they should deny that which Allah has revealed, out of envy that Allah should send down of His grace on whomsoever of His servants He pleases; so they incur wrath upon wrath. And there is an abasing chastisement for the disbelievers
Evil is that for which they sell themselves, by rejecting that which Allah has sent down, being oppressed that Allah sends down from His grace (the book) on whom He wills from among His servants. Therefore they became deserving of anger upon anger, and for the infidels there is a disgraceful punishment.
Disgusting is what theyh sell their own selves for! They suppress the truth about Allah's revelations, rebelliously, just because Allah, in His Grace, bestows His revelations upon whomsoever He wills among His worshippers. They have thus incurred wrath upon wrath. And for the suppressors of Truth is a disgaceful punishment
How evil a bargain they made in exchange for their lives: that they deny the Book revealed by Allah merely begrudging that Allah bestows (His Revelation) out of His bounty upon any of His servants He wills. So they earned manifold wrath of Allah, and there is a humiliating torment for the disbelievers
Miserable indeed is what they purchase with their souls, that they disbelieve in what God has sent down as a resentment that God would send down from His grace to whom He pleases of His servants; thus they have incurred wrath upon wrath. And the rejecters will have a humiliating retribution
Miserable indeed is what they purchase with their souls, that they disbelieve in what God has sent down as a resentment that God would send down from His grace to whom He pleases of His servants; thus they have incurred wrath upon wrath. And the rejecters will have a humiliating retribution.
Miserable indeed is what they purchase with their souls, that they disbelieve in what God has sent down as a resentment that God would send down from His grace to whom He pleases of His servants; thus they have incurred wrath upon wrath. And the rejecters will have a humiliating retribution.
How bad (it is what), they bought/volunteered with it themselves, that they disbelieve with what God descended, corrupting/transgressing that God descends from His grace/favour on whom He wants/wills from His worshippers/slaves, so they returned/resided with anger on anger, and to the disbelievers (is) a humiliating torture
Vile is that [false pride] for which they have sold their own selves by denying the truth of what God has bestowed from on high, out of envy that God should bestow aught of His favour upon whomsoever He wills of His servants: and thus have they earned the burden of God's condemnation, over and over. And for those who deny the truth there is shameful suffering in store
Vile is that [false pride] for which they have sold their own selves by denying the truth of what Allah has bestowed from on high, out of envy that Allah should bestow aught of His favor upon whomsoever He wills of His servants; and thus have they earned the burden of Allah’s condemnation, over and over. And for those who deny the truth there is shameful suffering in store
Miserable is that (for which) they have traded themselves, that they have disbelieved in what Allah has sent down, inequitably (grudging) that Allah should (be) sending down of His Grace upon whomever He decides of His bondmen. So they incurred anger upon anger; and for the disbelievers is a degrading torment
Evil is that for which they sell their souls: that they should disbelieve in that which Allah hath revealed, grudging that Allah should reveal of His bounty unto whom He will of His slaves. They have incurred anger upon anger. For disbelievers is a shameful doom
Evil is that for which they have sold their souls: They have refused to accept God's revelations in rebellion against the servant of God whom He has, by His Grace, chosen to grant His message. They have brought upon themselves God's wrath in addition to the wrath that they had incurred upon themselves for their previous sins. The disbelievers will suffer a humiliating torment
Vile is that for which they have sold out their selves: that they should deny what Allah has revealed, grudging that Allah should send down some of His bounty to whomsoever He wills from among His servants. So, they came out with wrath upon wrath. And for the unbelievers, there is humiliating punishment
Evil is that for which they have sold their own selves for that they refuse to give credence to what Allâh sent down (to His Messenger, Muhammad), out of envy, while Allâh sends down His bounty upon whom He wills from among His servants. Thus, they have incurred wrath upon wrath. For those who lack faith (in Allâh), there will be a disgraceful chastisement (in the ‘Hereafter’).
They have knowingly rejected the truth because of their animosity of a people, one of whom has been chosen by Allah as a messenger. Allah showers His blessings upon whomever He wishes! So, they earned Allah´s wrath even as He was already angry at them. A disgraceful punishment awaits the disbelievers
How deplorable is that for which they sold their own selves: that they should give no credence to what Allâh has revealed of the Full Knowledge of the Truth, grudging that Allâh should send down His bounty upon whom He wills from among His servants. So they have incurred wrath upon wrath. And for those who have no tendency to live by Faith, they will be subjected to a disgraceful punishment.
How worthless is the price they received for selling their souls to immorality and wickedness, inequitably rejecting the truth received from Allah guiding into all truth; a defying impiety induced by transgression -natural to them- and by base envy reflecting sincere hatred upon those whom Allah Has mercifully granted, the prerogative of Prophethood, an unreachable excellence. There and then they came again within the measure of Allah's wrath and incurred wrath upon wrath, and the punishment is humiliating to those who deny Allah and ignore His commands
What a miserable price they have sold themselves for, denying rudely what Allah has revealed, because Allah sends down His favour on anyone of His Servants He wills! That is whythey have brought down on themselves wrath upon wrath; for suchdisbelievers is humiliating punishment.
Miserable is the price they have sold their souls for—denying Allah’s revelation and resenting Allah for granting His grace to whoever He wills of His servants! They have earned wrath upon wrath. And such disbelievers will suffer a humiliating punishment.
Bad is what they have sold themselves for, that they reject that which Allah has revealed, envious that Allah favours for His revelation whom He pleases from His servants. So they deserved anger upon anger, and for those who reject (the truth) is a humiliating punishment.
Evil is that for which they have bartered their souls. To deny God‘s own revelation, grudging that He should reveal His bounty to whom He chooses from among His servants! They have incurred God‘s most inexorable ire. Ignominious punishment awaits the unbelievers
Miserable indeed is what they sold their souls for - rejecting these revelations of GOD out of sheer resentment that GOD should bestow His grace upon whomever He chooses from among His servants. Consequently, they incurred wrath upon wrath. The disbelievers have incurred a humiliating retribution.
They sell their souls for nothing of value, denying what God has revealed out of resentment that God reveals his grace to whomever He will from among his worshipers. They angered God more and more. The unbelievers will have a shameful punishment.
They sell their souls for nothing of value, denying what God has revealed and resenting that God reveals his grace to whomever He wills from among his worshipers. They angered God more and more. The unbelievers will have a humiliating punishment.
How wretched is what they purchased themselves, that they disbelieve in what Allah has sent down. Transgression, that Allah sent down from His bounty upon whom He wills from His slaves. So, they incurred by anger upon anger. And for the infidels is a humiliating torment.
Evil is the thing they have sold themselves for, denying in what Allah has sent down, out of envy that Allah should send down of His grace on whomever He wills of His servants, and they have incurred Wrath upon Wrath, and for the disbelievers awaits a humiliating punishment
Vile is that for which they have bartered their souls, because they have denied what God has revealed, grudging that He should, by His grace, send down His revelations to whom He chooses from among His servants. Thus they have incurred God's wrath over and over again. Ignominious suffering is in store for the unbelievers.
Miserable indeed is for which they sell their 'Selves' - that they deny that which Allah has revealed. (Grudgingly, they cannot get over the fact that Allah has chosen a Messenger who is not an Israelite). And that Allah should reveal His bounty to whomever He chooses among His servants. And so (for their discriminatory attitude) they have invited Requital upon Requital. And for all those who thanklessly deny the Guidance and choose to live in darkness, is a logical consequence of suffering that brings them low
Evil is that for which they have sold their souls-- that they should deny what Allah has revealed, out of envy that Allah should send down of His grace on whomsoever of His servants He pleases; so they have made themselves deserving of wrath upon wrath, and there is a disgraceful punishment for the unbelievers
Evil is that which they have sold their souls - that they should disbelieve in what ALLAH has revealed, grudging that ALLAH should send down HIS grace on whomsoever of HIS servants HE pleases. So they have incurred wrath upon wrath; and there is a humiliating chastisement for the disbelievers
Evil is that for which they sold their souls, that they should disbelieve in what God sent down, out of envy that God should send down His Grace unto whomsoever He will among His servants. They earn a burden of wrath upon wrath, and the disbelievers shall have a humiliating punishment
How bad is the price for which they have sold their souls, because they reject (the teachings) with hate; Which Allah has sent down; Allah by His Grace sends it (the teachings) to any of His servants He pleases. Thus they have drawn on themselves Anger upon Anger. And humiliating is the punishment for those who reject Faith
How pitiful is what they sold their souls for—denying what God revealed, out of sheer resentment, that God should bestow His grace upon whom He wills of His servants. They incurred wrath upon wrath, and for the unbelievers, there is a humiliating punishment.
Miserable is what they sold their souls for—rejecting what God has revealed, out of resentment that God would send down His grace upon whomever He chooses from among His servants. Thus they incurred wrath upon wrath. And there is a demeaning punishment for the disbelievers.
How wretched is that for which they sold themselves - that they would disbelieve in what Allah has revealed through [their] outrage that Allah would send down His favor upon whom He wills from among His servants. So they returned having [earned] wrath upon wrath. And for the disbelievers is a humiliating punishment
Evil is that for which they have sold their souls, that they disbelieve in what God sent down, envying that God sends down of His grace on whom He wills of His servants; and they returned with anger upon anger; and for the disbelievers is shameful punishment.
Miserable is the price for which they have sold their souls, in that they deny (the revelation) which God has sent down, in insolent envy that God of His Grace should send it to any of His servants He pleases: Thus have they drawn on themselves Wrath upon Wrath. And humiliating is the punishment of those who reject Faith
Miserable is the price for which they have sold their souls, in that they deny (the revelation) which Allah has sent down, in insolent envy that Allah of His Grace should send it to any of His servants He pleases: Thus have they drawn on themselves Wrath upon Wrath. And humiliating is the punishment of those who reject Faith
وَإِذَا قِیلَ لَهُمۡ ءَامِنُوا۟ بِمَاۤ أَنزَلَ ٱللَّهُ قَالُوا۟ نُؤۡمِنُ بِمَاۤ أُنزِلَ عَلَیۡنَا وَیَكۡفُرُونَ بِمَا وَرَاۤءَهُۥ وَهُوَ ٱلۡحَقُّ مُصَدِّقࣰا لِّمَا مَعَهُمۡۗ قُلۡ فَلِمَ تَقۡتُلُونَ أَنۢبِیَاۤءَ ٱللَّهِ مِن قَبۡلُ إِن كُنتُم مُّؤۡمِنِینَ ٩١
When it is said to them, ‘Believe in God’s revelations,’ they reply, ‘We believe in what was revealed to us,’ but they do not believe in what came afterwards, though it is the truth confirming what they already have. Say [Muhammad], ‘Why did you kill God’s prophets in the past if you were true believers
And when it is said to them: “Believe in what Allah has sent down,” they say: “We believe in what was sent down to us (Torah).” And they disbelieve in that what came after it; while it is the truth confirming what is with them. Ask (O Muhammad): “Then why did you kill the prophets of Allah previously, if you were true believers?”
And when it said unto them believe in that which Allah hath sent down now, they say: we believe in that which hath been sent down unto Us. And they disbelieve in that which is besides that while it is the truth, confirming that which is with them. Say thou: wherefore then slew ye Allah's prophets afore, a if ye have been believers
And when it is said to them: "believe in what God has sent down," they say: "We believe what was sent to us, and do not believe what has come thereafter," although it affirms the truth they possess already. Say: "Why have you then been slaying God's apostles as of old, if you do believe?"
And when it is said to them, “Believe in what Allah has revealed,” they say, “We believe only in what is revealed to us” and they disbelieve what has been revealed to others. Whereas those revelations confirm that which is within them! Say, “If you really believed in the reality that was revealed to you, then why did you kill the Nabis of Allah?”
When they are told, ´Have iman in what Allah has sent down,´ they say, ´Our iman is in what was sent down to us,´ and they reject anything beyond that, even though it is the truth, confirming what they have. Say, ´Why then, if you are muminun, did you previously kill the Prophets of Allah?´
And when they are told, ‘Believe in what Allah has sent down,’ they say, ‘We believe in what was sent down to us,’ and they disbelieve what is besides it, though it is the truth confirming what is with them. Say, ‘Then why would you kill the prophets of Allah formerly, should you be faithful?’
And when they are told (since the sign of a believer is believing in whatever God has sent down): "Believe in that which He has sent down (on Muhammad, namely the Qur’an)," they retort: "We believe in only what was sent down on us," and they disbelieve in what is beyond that, though it is the truth, confirming what (of the truth) they already possess. Say (to them, O Messenger): "Why then did you kill the Prophets of God before, if indeed you are believers (loyal to what was sent down on you)?"
When it is said to them, `Believe in that (- the Qur'an) which Allah has sent down.' They say, `We believe only in that (- the Torah) which has been sent down to us.' And they deny every thing other than that (and which has since been revealed); though it (- the Qur'an) is the lasting truth and corroborates that which is already with them (in their own Scriptures). Say, `Why, then, did you seek to kill the Prophets of Allah in former times if you were (real) believers (in the former Scriptures)?
And when they were told, 'Believe in that God has sent down,' they said, 'We believe in what was sent down on us'; and they disbelieve in what is beyond that, yet it is the truth confirming what is with them. Say: 'Why then were you slaying the Prophets of God in former time, if you were believers?
When they were told: “Believe in what God has sent down” they said: “We believe in what was sent down to us.” And they disbelieved in anything beyond it, yet it is the truth confirming what is with them (their Holy Book). Say: “Why did you kill God's prophets in the past, if you were believers?”
When they are told: “Believe in what God has sent to you,” they reply: “We [choose to] believe only in what is revealed to us (the prophets of our own race) and deny any [additional] revelations.” This in spite of the fact that it is the truth; confirming what is with them. If it is so, ask them: “Then how come you killed the prophets of God who were chosen from among yourselves, if you consider yourselves as believers?”
When it is said to them, “Believe in what God has sent down,” they say, “We believe in what was sent down to us.” And they reject all else, even if it is truth reflecting what is with them. Say, “Why then have you slain the Prophets of God throughout history if you did indeed believe?
And when it is said to them, “Believe in what Allah has sent down,” they say, “We believe in what was sent down to us,” and they deny anything beyond that, although it is the truth which confirms what they have. Saysg, “Why (then) do you kill Allah’s prophets—earlier—if you are believers?”
And when they are told to believe in what God has revealed, they say, 'We believe in what has been revealed to us;' but they disbelieve in all beside, although it is the truth confirming what they have. Say, 'Wherefore did ye kill God's prophets of yore if ye were true believers?
And when it is said to them, "Believe in what Allah has sent down", they say, "We believe in what was sent down to us, and disbelieve in the rest" - whereas it is the Truth confirming what they possess! Say (to them, O dear Prophet Mohammed - peace and blessings be upon him), "Why did you then martyr the earlier Prophets, if you believed in your Book?"
And when it is said unto them, “Believe in that which Allah has sent down” they say, “We believe in that which has been sent down upon us” and they disbelieve in all that came after that although that is the truth testifying to the truthfulness of that which is with them. Say, “Why then did you kill the prophets of Allah aforetime if you are indeed believers?”
When one saith unto them, believe in that which God hath sent down; they answer, we believe in that which hath been sent down unto us: And they reject what hath been revealed since, although it be the truth, confirming that which is with them. Say, why therefore have ye slain the prophets of God in times past, if ye be true believers
And when they are told to believe in what Allah has revealed, they say, "We believe in what has been revealed to us only;" but they disbelieve in all beside, although it is the truth confirming what they have. Say, "Why did you kill Allah&;
When it is said to them: 'Believe in what Allah has sent down, ' they reply: 'We believe in what was sent down to us. ' But they disbelieve in what is sent after it, although it is the truth, confirming their own Book. Say: 'Why, before did you kill the Prophets of Allah, if you are believers?
And when it is said to them, "Believe in what God hath sent down," they say, "In that which hath been sent down to us we believe:" but what hath since been sent down they disbelieve, although it be the truth confirmatory of their own Scriptures. SAY: Why then have ye of old slain God's prophets, if ye are indeed believers
And when it is said to them, “Believe in what Allah has sent down (in its original),” they said: “We Believe what has been sent down to us.” And they reject what is after it, although it is The Truth confirming and rehearsing what is with them. Say: “Why then you assassinate the Prophets of Allah aforetime if you are Believers?”
And when it was said to them to believe in what God caused to descend, they said: We believe in what was caused to descend to us. And they are ungrateful for what is beyond it, while it is The Truth, that which establishes as true what is with them. Say: Why, then, kill you the Prophets of God before if you had been ones who believe?
It is said to (some Jews), “Believe in what Allah has given.” They say, “We do believe in (the Scriptures) that were given to us.” They reject everything else, even though it is the truth confirming (the Scriptures) they have. Say, “Why then have you [historically] killed the prophets of Allah in the old days if you did believe?
When they are asked to believe in what Allah has revealed, they reply: "We only believe in what Allah has sent to us (Torah), and we reject what is beside that," while it is the truth confirming their own scriptures! Well, ask them, "If you sincerely believe in what was sent to you , why did you kill the Prophets of Allah who were sent to you from amongst yourselves before?"
When it is said to them, "Believe in that which Allah has sent down," they say, "We believe only in that which has been sent to us", and reject everything else, though it is the Truth and confirms what is with them. Well, ask them, "If you sincerely believed in what was sent down to you, why did you kill the Messengers of Allah (who were sent to you from amongst yourselves)
And when it is said to them, Believe in that which Allah has revealed, they say: We believe in that which was revealed to us. And they deny what is besides that, while it is the Truth verifying that which they have. Say: Why then did you kill Allah's prophets before (this) if you were believers
And when it is said to them, "Believe in that which Allah has sent down," they say, "We believe in that which was sent down upon us." And they do not believe in that which comes after it, though it is the truth, confirming that which is with them. Say, "Then why did you kill the prophets of Allah earlier, if you were believers?" " And they do not believe in that which comes after it, though it is the truth, confirming that which is with them. Say, "Then why did you kill the prophets of Allah earlier, if you were believers?"
And when it is said to them, "Believe in what Allah has sent down," they say, "We believe in that which has been sent down upon us." And they suppress the Truth in what has been sent down thereafter. And what has been sent down thereafter is the Truth, confirming what is with them! Say, "Why then did you kill Allah's Prophets afore, if you indeed were believers?"
And when it is said to them: ‘Believe in this (Book) which Allah has (now) revealed,’ they say: ‘We believe only in that (Book) which was revealed to us,’ and they deny all other than that, whereas this (Qur’an) is (also) the truth, (and) confirms that (Book as well) which they possess. Ask (them): ‘Then why have you been killing the Prophets of Allah before this if you (really) believe (but in your own Book)?
And if it is said to them: "Believe in what God has sent down;" they Say: "We believe only in what was sent down to us," and they reject what came after it, while it is the truth authenticating what is with them. Say: "Why then did you kill God's prophets if you were believers"
And if it is said to them: "Believe in what God has sent down;" they say: "We believe only in what was sent down to us," and they reject what came after it, while it is the truth authenticating what is with them. Say: "Why then did you kill the prophets of God if you were believers?"
And if it is said to them: "Believe in what God has sent down;" they say: "We believe only in what was sent down to us," and they reject what came after it, while it is the truth affirming what is with them. Say: "Why then did you kill the prophets of God if you were believers?"
And if it was/is said to them: "Believe with what God descended." They said: "We believe with what is descended on us and they disbelieve with what is behind/beyond it, and it is the truth confirming to what (is) with them." Say: "So why do you kill God's prophets from before, if you were believing?"
For when they are told, "Believe in what God has bestowed from on high," they reply, "We believe [only] in what has been bestowed on us"-and they deny the truth of everything else, although it be a truth confirming the one already in their possession. Say "Why, then, did you slay God's prophets aforetime, if you were (truly] believers?"
For when they are told, “Believe in what Allah has bestowed from on high,” they reply, “We believe [only] in what has been bestowed on us,” and they deny the truth of everything else, although it be a truth confirming the one in their possession. Say, “Why, then, did you slay Allah’s Prophets aforetime, if you were [truly] committed [to Allah]?
And when it was said to them, "Believe in what Allah has sent down, " they said, "We believe in what was sent down on us, " and they disbelieve in what is beyond it, and it is the Truth sincerely (verifying) what is with them. Say, "Why then did you kill the Prophesiers (i.e. Prophets) of Allah earlier in case you are believers?"
And when it is said unto them: Believe in that which Allah hath revealed, they say: We believe in that which was revealed unto us. And they disbelieve in that which cometh after it, though it is the truth confirming that which they possess. Say (unto them, O Muhammad): Why then slew ye the prophets of Allah aforetime, if ye are (indeed) believers
When they are told to believe n God's revelations, they reply, "We believe only in what God has revealed to us," but they disbelieve His other true revelations, even though these revelations confirms their own (original) Scripture. (Muhammad) ask them, "Why did you murder God's Prophets if you were true believers?"
When it is said to them, .Believe in what Allah has revealed,. they say, .We believe in what has been revealed to us. — and they deny what is beyond it, whereas that is the truth which confirms what is with them. Say, .Why then have you been slaying the prophets of Allah earlier, if you were believers?
When it is said unto them, "Believe in that which Allâh has revealed,” they say: "We only believe in that which was revealed unto us." In fact they disbelieve in that which came after it whilst It is the truth confirming what is with them. Say: "Why did you then kill the ‘Prophets’ of Allâh before if you were (truly of the) monotheistic believers?”
When they are invited to accept the message that Allah has revealed, they say, "We only believe in what was sent down to us." They reject everything that is revealed elsewhere, even if it is the truth; even if it confirms that which they already possess. Ask them, "Why, then, did you kill the prophets of Allah, if you consider yourselves to be the true believers?"
And When it is said to them: ‘Affirm your Faith in what Allâh has revealed of the Full Knowledge of the Truth’, they say: ‘We affirm our Faith only in that which was revealed to us’. So they refused to give credence to that which came after It although It is the Truth confirming that which they already possess. Say: ‘Why, then, did you slay the Prophets of Allâh aforetime if you were living a life of Genuine Faith?’
And when they are told to acknowledge the statutes Allah has imparted to the Prophet Muhammad, the last of Allah’s Messengers carrying the enacted law entrusted by Allah, they say: "We only acknowledge what has been imparted to us," and they deny and renounce all else when they know the truth validating AL- Tawrah. Say to them, O Muhammad: "Why then did you slay Allah’s Prophets in the past if your hearts are truly faithful?"
And when they are told: “Believe in what Allah has sent”, they say: “We believe in what was sent to us”. However, they deny what came afterwards, even though it is the truth confirming that which they already have. Ask them: “Why then, if you were believers, did you kill the previous prophets of Allah?
When it is said to them: “Believe in what Allah has revealed,” they reply, “We only believe in what was sent down to us,” and they deny what came afterwards, though it is the truth confirming their own Scriptures! Ask ˹them, O Prophet˺, “Why then did you kill Allah’s prophets before, if you are ˹truly˺ believers?”
And when they are told to believe in that which Allah has revealed, they say: we believe in that which was revealed to us; and they reject that which came after it, although it is the truth which confirms what they have. Say: Why then did you kill the prophets of Allah before, if you were believers?
And if they are told: ‘Believe in what God has revealed,‘ they reply: ‘We believe in what was revealed to us.‘ And they deny what has since been revealed, although it is the Truth, corroborating their own Scriptures. Say: ‘Why did you kill the prophets of God, if you are true believers?
When they are told, "You shall believe in these revelations of GOD," they say, "We believe only in what was sent down to us." Thus, they disbelieve in subsequent revelations, even if it is the truth from their Lord, and even though it confirms what they have! Say, "Why then did you kill GOD's prophets, if you were believers?"
If they are told, "Believe in what God has revealed," they say, "We believe in what was revealed to us." They do not believe in what came afterward, though it is the Truth confirming what they have already received. Say, "Why then did you murder God's prophets beforehand, if you are believers?"
If they are told, “Believe in what God has revealed,” they say, “We believe in what was revealed to us.” They do not believe in what came afterward, though it is the Truth confirming what they have already received. Say, “Why then did you murder God’s prophets beforehand, if you are believers?”
And if it is said to them, “Believe in what Allah has sent down,” they say, “We believe in what was sent down to us,” and they are disbelieving with what is beyond it, and it is the right which confirms what they have. Say, “So, why were you killing Allah’s prophets before? If you were believers.
When it is said to them: ' Believe in what Allah has sent down ', they said: ' We believe (only) in what was sent down to us (before) '. But they disbelieve in what is beyond that, while it is the Truth confirming what is with them. Say: ' Why then were you slaying the Prophets of Allah in former times, if you were (indeed) faithful ?'
When it is said to them, 'Believe in what God has revealed,' they say, 'We believe in what has been revealed to us.' They deny everything else, although it is the truth, corroborating the revelations they have. Say, 'Why, then, did you in the past kill God's prophets, if you were true believers?'
And when it is said to them, "Be graced with belief in what Allah has revealed," they say, "We only accept that which has been handed over to us." And they deny that which comes after it, though it is the Truth confirming the authentic that is with them. Say, "Why then did you oppose and slay the Prophets of Allah, if you were indeed believers (in the earlier Revelations)?"
And when it is said to them, Believe in what Allah has revealed, they say: We believe in that which was revealed to us; and they deny what is besides that, while it is the truth verifying that which they have. Say: Why then did you kill Allah's Prophets before if you were indeed believers
And when it is said to them `Believe in what ALLAH has sent down,' they say `We believe in what has been sent down to us;' and they disbelieve in what has been sent down after that, yet it is the Truth, fulfilling that which is with them. Say `Why, then, do you seek to slay the Prophets of ALLAH before this, if you were believers
And when it is said unto them, “Believe in what God has sent down,” they say, “We believe in what was sent down to us,” and they disbelieve in what is beyond it, although it is the truth, confirming what is with them. Say, “Then why did you slay the prophets of God aforetime, if you were believers?
And when it is said to them, "Believe in what Allah has sent down," they say, "We believe in what was sent down to us:" Yet they reject everything that which came after it, while it be Truth confirming what is with them. Say, (O Prophet): "Why then have you killed the prophets of Allah in earlier times, if you did truly believe."
When they are told, “Believe in what God revealed,” they respond, “We believe in what was revealed to us.” Yet they deny what came after it, even though it’s the truth confirming what they have. Say, “Why, then, did you kill God’s prophets previously, if you are believers?”
And when it is said to them, 'Believe in what God has revealed,' they say, 'We believe in what was revealed to us,' and they reject anything beyond that, although it is the truth which confirms what they have. Say, 'Why did you kill God's prophets before, if you were believers?'
And when it is said to them, "Believe in what Allah has revealed," they say, "We believe [only] in what was revealed to us." And they disbelieve in what came after it, while it is the truth confirming that which is with them. Say, "Then why did you kill the prophets of Allah before, if you are [indeed] believers?"
And when it was said to them, 'Believe in what God has sent down.' They said, 'We believe in what was sent down to us.' And they disbelieve in what is behind it, while it is the truth confirming what is with them. Say, 'Then why were you slaying the prophets of God before, if you were believers?'
When it is said to them, "Believe in what God Hath sent down, "they say, "We believe in what was sent down to us:" yet they reject all besides, even if it be Truth confirming what is with them. Say: "Why then have ye slain the prophets of God in times gone by, if ye did indeed believe?"
When it is said to them, "Believe in what Allah Hath sent down, "they say, "We believe in what was sent down to us:" yet they reject all besides, even if it be Truth confirming what is with them. Say: "Why then have ye slain the prophets of Allah in times gone by, if ye did indeed believe?"
۞ وَلَقَدۡ جَاۤءَكُم مُّوسَىٰ بِٱلۡبَیِّنَـٰتِ ثُمَّ ٱتَّخَذۡتُمُ ٱلۡعِجۡلَ مِنۢ بَعۡدِهِۦ وَأَنتُمۡ ظَـٰلِمُونَ ٩٢
Moses brought you clear signs, but then, while he was away, you chose to worship the calf- you did wrong.’
And indeed Moses came to you with clear proofs, yet you took (for worship) the calf after he left, and you were wrongdoers.
And assuredly Musa came unto you with evidence, then ye betook the calf after him, and ye were wrong-doers
Although Moses had come to you with evidence of the truth, you chose the calf in his absence, and you transgressed
Moses had certainly come to you with clear proofs, manifested from his essential reality. Yet you took a calf as god and did wrong to your selves (to your essence).
Musa brought you the Clear Signs; then, after he left, you adopted the Calf and were wrongdoers.
Certainly Moses brought you manifest proofs, but then you took up the Calf in his absence, and you were wrongdoers
Assuredly, Moses came to you with the clear proofs of the truth. Then however, very soon after he left you, you adopted the calf as deity, proving yourselves to be wrongdoers (who were continually committing such sins as breaking your covenants with God and serving false deities in His place)
Moses did come to you with clear arguments yet you took to the (worship of) the calf in his absence and you were not justified in doing so
And Moses came to you with the clear signs, then you took to yourselves the Calf after him and you were evildoers
And certainly, Moses brought you clear evidences, then you took the calf (as god) after him (in his absence), and you were wrongdoers.
Moses came with such undeniable miracles (such as splitting the sea that you witnessed yourselves); then you chose to worship a cow! How unjust of you
Moses came to you with guidance, yet you worshipped the calf even after that, and you behaved wrongfully
And very truly Moses came to youpl with the evident proofs, then you took the calf (for worship) after him while you were unjust.
Moses came to you with manifest signs, then ye took up with the calf when he had gone and did so wrong
And indeed Moosa came to you with clear signs, and after it you worshipped the calf - and you were unjust
And Moses had indeed come unto you with the clear signs but then you took the calf after him while you wronged your own souls.
Moses formerly came unto you with evident signs, but ye afterwards took the calf for your god and did wickedly
Moses came to you with manifest signs, then you took up with the calf when he had gone and did wrong
Moses came to you with clear signs, then you took to yourselves the calf after him and you were harmdoers.
Moreover, Moses came unto you with proofs of his mission. Then in his absence ye took the calf for your God, and did wickedly
And indeed Musa came to you with Al-Bayyinat yet you picked up the young of the cow in his absence, and you are transgressors
And, certainly, Moses drew near you with the clear portents. Again, you took the calf to yourselves after him. And you are ones who are unjust.
Moses came to you with clear signs. You (worshiped) the calf afterward, and you behaved sinfully.
Moses came to you with clear Signs, no sooner was he away from you, than you committed evil by worshipping the calf
(More than that:) Moses came to you with clear Signs, yet no sooner was he away from you than you transgressed and took the calf for worship
And Moses indeed came to you with clear arguments, then you took the calf (for a god) in his absence and you were wrongdoers
And Musa had come to you with clear proofs, then after him you took the calf (for worship) and you were unjust.
And indeed did Moses come to you with clear signs; then you took to the Calfh thereafter! And you were wicked
And (the fact remains that) Musa ([Moses] himself) brought you clear signs. Then you took the calf as god after him. And you are but wicked (without any doubt)
And Moses had come to you with clear proofs, then you took the calf after him; you were wicked
And Moses had come to you with clear proofs, then you took the calf after him; you were wicked!
And Moses had come to you with clear proofs, then you took the calf after him; you were wicked!
And Moses had (E) come to you with the evidences, then you took/received the calf from after him, and you are unjust/oppressive
And indeed, there came unto you Moses with all evidence of the truth - and thereupon. in his absence, you took to worshipping the (golden] calf, and acted wickedly
And indeed, there came unto you Moses with all evidence of the truth — and thereupon, in his absence, you took to identifying with the [golden] calf, and acted wickedly
And indeed Musa (Moses) already came up to you with the supreme evidences; thereafter you took to yourselves the Calf even after him, and you were unjust
And Moses came unto you with clear proofs (of Allah's Sovereignty), yet, while he was away, ye chose the calf (for worship) and ye were wrong-doers
(Moses) brought you certain miracles. Not very long after, you began worshipping the calf which was nothing but senseless cruelty to yourselves
And certainly Musa came to you with clear signs, then you adopted the calf (as god) after his departure (to the mount of Tur) — and you were transgressors
Verily ‘Moses’ came to you with the full knowledge of the truth. Then you took the calf (for worship) after that. You were grossly unfair and morally wrong.
Musa brought to you the clear signs. Yet, as soon as his back was turned, you took a calf as your god. You surely are the transgressors
And Verily Moses performed plenty of Visible Signs for you. Yet you worshipped the Calf during his absence and so you were unfair ( when you voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of your own whims).
Mussa came to you in earlier times with clear revelations and signs guiding out of darkness and superstition of later times and out of want of spiritual and intellectual vision into illumination and enlightenment, yet in his absence, you paid reverence and veneration to the calf and committed yourselves to evil conduct and wrong behaviour
Musa came to you with miracles, butyou started worshipping the calf soonafterwards, and became wrongdoers.
Indeed, Moses came to you with clear proofs, then you worshipped the calf in his absence, acting wrongfully.
And Musa (Moses) already came with clear proofs to you; then you wrongfully took the calf (for worship) after him.
Moses came to you with veritable signs, but in his absence you worshipped the calf and committed evil.‘
Moses went to you with profound miracles, yet you worshiped the calf in his absence, and you turned wicked.
Moses came to you with clear signs, but then, when he was away, you chose to worship the calf and were unjust.
Moses came to you with clear signs, but then, when he was away, you chose to worship the calf and were unjust.
And already Moses came to you with the proofs, then you took the calf (For worship) after him, and you were oppressors.
And, also, Moses came to you with clear signs; yet you took to worship of the Calf after him (in his absence) and you were (willful) wrongdoers.
Moses came to you with clear proofs, but in his absence you transgressed, worshipping the calf.
And indeed, Moses came to you with all evidence, yet you worshiped the calf in his absence, and you did behave wrongly
And most certainly Musa came to you with clear arguments, then you took the calf (for a god) in his absence and you were unjust
And Moses came to you with manifest Signs, then you took the calf for worship in his absence, and you were transgressors
And indeed Moses brought you clear proofs, but then you took up the calf while he was away, and you were wrongdoers
And, indeed Musa (Moses) came to you with clear (Signs); Yet you still worshipped the calf after he left, and you did act wrongfully
Moses came to you with clear signs, yet you chose to worship the calf in his absence, thus becoming transgressors.
Moses came to you with clear proofs, yet you adopted the calf in his absence, and you were in the wrong
And Moses had certainly brought you clear proofs. Then you took the calf [in worship] after that, while you were wrongdoers
And indeed Moses came to you with the clear proofs, then you took the calf when he had gone and you were wrongdoers.
There came to you Moses with clear (Signs); yet ye worshipped the calf (Even) after that, and ye did behave wrongfully
There came to you Moses with clear (Signs); yet ye worshipped the calf (Even) after that, and ye did behave wrongfully
وَإِذۡ أَخَذۡنَا مِیثَـٰقَكُمۡ وَرَفَعۡنَا فَوۡقَكُمُ ٱلطُّورَ خُذُوا۟ مَاۤ ءَاتَیۡنَـٰكُم بِقُوَّةࣲ وَٱسۡمَعُوا۟ۖ قَالُوا۟ سَمِعۡنَا وَعَصَیۡنَا وَأُشۡرِبُوا۟ فِی قُلُوبِهِمُ ٱلۡعِجۡلَ بِكُفۡرِهِمۡۚ قُلۡ بِئۡسَمَا یَأۡمُرُكُم بِهِۦۤ إِیمَـٰنُكُمۡ إِن كُنتُم مُّؤۡمِنِینَ ٩٣
Remember when We took your pledge, making the mountain tower above you, and said, ‘Hold on firmly to what We have given you, and listen to [what We say].’ They said, ‘We hear and we disobey,’ and through their disbelief they were made to drink [the love of] the calf deep into their hearts
And (remember) when We took your covenant and raised above you the Mount (Toor) (saying): “Hold firmly to what We have given you and hear (Our Word).” They said: “We have heard and disobeyed.” And their hearts loved (the worship of) the calf because of their disbelief. Say: “Evil is what commands you by your faith if you are believers.”
And recall what time We took your bond and raised over you the Tur, saying: hold fast to that which We have vouchsafed unto you and hearken. They said: we hear and we disobey. And into their hearts the calf was made to sink because of their infidelity. Say thou: vile is that which your belief commandeth you, if ye are believers
Remember when We took your pledge and exalted you on the Mount (saying :) "Hold fast to what We have given you, firmly, and pay heed," you said: "We have heard and will not obey." (The image of) the calf had sunk deep into their hearts on account of unbelief. Say: "Vile is your belief if you are believers indeed!"
And recall when We took your covenant and raised over you the Mount Sinai (removed your sense of ego), saying “Perceive, experience and live the requirements of what We have given you with the forces comprising your essence.” But they said “We perceive but we do not accept.” Because of their disbelief their hearts absorbed the love of the calf (corporeality – externality – ego). Say, “If you say you are believers, and this is the result of your faith, how wretched an outcome for you!”
Remember when We made a covenant with you and lifted up the Mount above your heads: ´Take hold vigorously of what We have given you and listen.´ They said, ´We hear and disobey.´ They were made to drink the Calf into their hearts because of their kufr. Say, ´If you are muminun, what an evil thing your iman has made you do.´
And when We took covenant with you and raised the Mount above you [declaring], ‘Hold on with power to what We have given you, and listen!’ They said, ‘We hear, and disobey,’ and their hearts had been imbued with [the love of] the Calf, due to their faithlessness. Say, ‘Evil is that to which your faith prompts you, should you be faithful!’
And (remember) when We took your promise (to keep Our covenant) and (in order to stress the importance of both the covenant and keeping it, and warn you against breaking it) We raised the Mount (and caused it to tower) above you: Hold firmly to what We haven given you (of the Book) and give ear (to Our commandments and obey Moses.) They replied: "We give ear," (but by doing the opposite of what they were commanded, they meant) "we disobey." Because of their unbelief, they were made to drink into their hearts (love of) the calf (with then no place left therein for faith). Say (to them): "How evil is that which your belief enjoins on you, if you are believers."
And (recall) when We took a covenant from you, (while you had encamped at the foot of Sinai) with (the summits of) the Mount towering above you, (and We had said,) `Hold fast to that which we have given you and obey.' (But) those (of you who were given this commandment) said, `We hear and we disobey.' Their hearts were, in fact, permeated with (the love of) the calf (worship) due to their disbelief. Say, `Evil is the way to which your faith leads you, if you are believers at all.
And when We took compact with you, and raised over you the Mount: 'Take forcefully what We have given you and give ear.' They said, 'We hear, and rebel'; and they were made to drink the Calf in their hearts for their unbelief. Say: 'Evil is the thing your faith bids you to, if you are believers.
And (remember) when We took your commitment and put the mountain above you, (saying:) “Firmly take what We gave you, and listen.” They said: “We hear, and we rebel”. And because of their disbelief their hearts were filled with (love of) the calf. Say: “What your belief orders you to it is miserable, if you are believers!”
I took a solemn pledge from you while raising the Mount Sinai over your heads: “Follow my revelations to the point and be obedient.” They promised to believe but they rebelled. They were such phonies that they worshipped a cow! Tell them (O Mohammad): “If yours is belief, it is indeed a strange belief that makes you to do such evil things.”
And remember We took your sacred agreement, and We raised above you the Mountain saying, “Hold firmly to what We have given you and listen to it”. They said, “We hear but we do not follow.” So they had to drink into their hearts from the calf, because of their faithlessness. Say, “Evil is what encourages you to do it, as well as your incorrect faith, if you are in fact believers in that faith.
And recall when We took a pledge from youpl and raised Mount Tûr above you: “Take what We have given you firmly and hear.” They said, “We have heard and disobeyed.” And, on account of their denial, in their hearts they were soaked in (the worship of) the calf. Saysg, “How miserable is that which yourpl faith commands you to do, if you are believers.”
And when we took a covenant with you and raised the mountain over you, 'Take what we have given you with resolution and hear;' they said, 'We hear but disobey;' and they were made to drink the calf down into their hearts for their unbelief. Say, 'An evil thing is it which your belief bids you do, if ye be true believers.
And remember when We made a covenant with you and raised the Mount Tur (Sinai) above you; "Accept and hold fast to what We give you, and listen"; they said, "We hear and we disobey"; and the calf was still embedded in their hearts because of their disbelief; say (O dear Prophet Mohammed - peace and blessings be upon him), "What an evil command is what your faith orders you, if you are believers!"
And when We took your firm covenant and We raised the mountain of Toor above you, [We said], “Hold firm unto that which We have given you and hearken.” They said, “We heard and we disobeyed” and the love of the calf was made to sink into their hearts because of their disbelief. Say, “How woeful is that which your belief commands you unto if you are truly believers.”
And when we accepted your covenant and lifted the mountain of Sinai over you, saying, receive the law which we have given you, with a resolution to perform it, and hear; they said, we have heard, and have rebelled: And they were made to drink down the calf into their hearts for their unbelief. Say, a grievous thing hath your faith commanded you, if ye be true believers
And remember when We took a covenant with you and raised the mountain (Sinai) over you, "Take what We have given you with resolution and hear (the Law);" they said, "We hear but disobey;" and they were made to drink (the sin of) the c
When We made a covenant with you and raised the Mount above you (saying): 'Take what We have given you forcefully and hear, ' they replied: 'We hear, but disobey. ' For their disbelief, they were made to drink the calf into their very hearts. Say: 'Evil is your belief that orders you to (worship the calf), if you are indeed believers.
And when we accepted your covenant, and uplifted the mountain over you, we said, "Take firm hold on what we have given you, and hearken." They said, "We have hearkened and have rebelled:" then were they made to drink down the calf into their hearts for their ingratitude. SAY: A bad thing hath your faith commanded you, if ye be indeed believers
And when We took your covenant and We slided over you the mount (saying): “Hold firmly to what We have given you (in Al-Kitab) and listen to (Our words).” They said: “We have heard and disobeyed.” And because of their disbelief the young of the cow was allowed to be absorbed in their hearts. Say: “Bad is that which your faith enjoins on you if you are Believers.”
And mention when We took your solemn promise, and We exalted the mount above you: Take what We gave you with firmness and hear. They said: We heard and we rebelled, and they were steeped with love for the calf in their hearts because of their ingratitude. Say: Miserable was what commands you to it of your belief if you had been ones who believe.
Remember that We made a covenant with you and raised above you Mount [Sinai]. We said, ‘Hold firmly to what We have given you and obey the law.’ They said, ‘We hear, and we disobey.’ Their hearts became obsessed with the calf because of their unfaithfulness.” Say, “Your faith is commanded by evil, if you are believers.”
Remember when We took a Covenant from you and We lifted the Mount of Tur over your heads saying: "Take what We have given you firmly and listen to Our Commandments," you replied: "we have heard but we will not obey." So much was the love of that calf in their hearts due to their unbelief. Tell them: "If you are real believers, then why does your faith prompt you to do such evil things?"
Recall also to mind the Covenant We made with you while We raised the Tur over you: ´Follow strictly the precepts We are giving you and give ear to Our Commandments.´ Your forefathers replied, "We have heard but we will not obey." They were so prone to unbelief that they cherished the calf in their hearts. Tell them (O Muhammad). "If indeed you are believers, yours is a strange Faith that enjoins you to do such evil things."
And when We made a covenant with you and raised the mountain above you: Take hold of that which We have given you with firmness and obey. They said: We hear and disobey. And they were made to imbibe (the love of) the calf into their hearts on account of their disbelief. Say: Evil is that which your faith bids you if you are believers
And when We took a pledge from you and raised the mountain above you (saying), "Hold with strength that which We have given you and listen." They said, "We hear and we disobey." And they were made to drink into their hearts (the worship of) the calf because of their infidelity. Say, "Evil is that which your belief enjoins you, if you are believers."
And when We made a Covenant with you and raised the Mount over you, "Hold fast to that which We have given you and listen!", they said, "We hear; and we obey not!" Their minds were drunk with the thought of the Calf because of their suppresssion of the Truth. Say, "What you order therewith is harming your belief, if you do indeed believe!"
And when We took a firm promise from you, and We raised the Mount of Sinai high above you, (saying): ‘Hold fast to this (Book) which We have given you and listen (to Our commandment).’ Then (your chiefs) said: ‘We have heard but disobeyed.’ And owing to their revolt against faith, their hearts were imbued with the love of the calf. (O Beloved) say (to them): ‘These utterances are (most) vile which your (so-called) faith commands you if you believe (in them truly).
And We took your covenant, and raised the mount above you: "Take what We have given you with strength, and listen." They said: "We hear and disobey!", and they had consumed the calf inside their hearts by their disbelief. Say: "Miserable indeed is what your belief orders of you if you are believers!"
And We took your covenant, and raised the mount above you: "Take what We have given you with strength, and listen." They said: "We hear and disobey!" And they had consumed the calf inside their hearts by their disbelief. Say: "Miserable indeed is what your belief orders of you if you are believers!"
And We took your covenant, and raised the mount above you: "Take what We have given you with strength, and listen." They said: "We hear and disobey!" And they had consumed the calf inside their hearts by their disbelief. Say: "Miserable indeed is what your belief orders of you if you are believers!"
And when We took your promise/covenant and We raised the mountain above/over you. Take/receive what We brought (to) you with a strength/power and hear/listen. They said: "We heard and we disobeyed." And they were made to drink/mix/saturate in their hearts/minds the calf with their disbelief. Say: "How bad (is what) your faith/belief orders/commands you with it, if you were believing?"
And, lo, We accepted your solemn pledge, raising Mount Sinai high above you, [saying,] "Hold fast with [all your] strength unto what We have vouchsafed you, and hearken unto it!" [But] they say, "We have heard, but we disobey" - for their hearts are filled to overflowing with love of the [golden] calf because of their refusal to acknowledge the truth. Say: "Vile is what this [false] belief of yours enjoins upon you-if indeed you are believers!"
And lo! We accepted your solemn pledge, raising Mount Sinai high above you, [saying,] “Hold fast with [all your] strength unto what We have vouchsafed you, and harken unto it.” [But] they said, “We have heard, but we disobey” for their hearts are filled to overflowing with love of the [golden] calf because of their refusal to acknowledge the truth. Say, “Vile is what this [false] dedication of yours enjoins upon you — if indeed you are committed.
And as We took compact with you (Literally: took your compact) and raised above you the Tur (i.e. the Mount): "Take powerfully what We have brought you and give ear to (Our Word)." They said, "We have heard, and we disobey." And they were made to drink the Calf in their hearts (i.e., their hearts were filled with love for it) for their disbelief. Say, "Miserable is that to which your belief commands you, in case you are believers!"
And when We made with you a covenant and caused the Mount to tower above you, (saying): Hold fast by that which We have given you, and hear (Our Word), they said: We hear and we rebel. And (worship of) the calf was made to sink into their hearts because of their rejection (of the covenant). Say (unto them): Evil is that which your belief enjoineth on you, if ye are believers
(Children of Israel) when We made a covenant with you, raised Mount Tur (Sinai) above you, and told you to receive devotedly what We had revealed to you and to listen to it, you said that you had listened but you disobeyed. They denied the truth and became totally devoted and full of love for the calf. (Muhammad) tell these people, "If, in fact, you are true believers, then what your faith commands you to do is evil."
And when We took a pledge from you, and raised high the (mount of) Tur above you: .Hold fast to what We have given you, and listen.! They said, .We have heard and disobeyed. And, on account of their denial, they were soaked with love for the calf in their hearts. Say: .Evil is that which your faith enjoins upon you, if you are believers
When We took your covenant and raised over you the mount (saying unto you): "Hold firmly to that which We have given you, and hear Our word." You said: "We do hear, but we disobey." Their hearts absorbed fully the adoration of the calf because of the blindness of their hearts. Say: "Evil is that which your belief enjoins on you if (you think that) you are (true) monotheistic believers.”
And remember when We raised the (Mountain) ´Toor´ over you, and We took a firm promise from you. We said, "With all your strength, hold on fast to that which We award you, and do heed the instructions!" To that you replied, "We heard but we shall not obey!" Because of their rejection the love of the calf sank deep into their hearts. Say, "Are you really the true believers? Your belief sure makes you perform despicable acts!"
And (recall) when We took your covenant and raised over you the mount (saying to you): ‘Hold firmly to that which We have given you, and hear Our word’. But you said: ‘We do hear, but we disobey ’. Their hearts absorbed fully the adoration of the Calf because of their persistent and purposeful denial of the Truth. Say: ‘How deplorable is that which your belief bids you if ( you think that) you are living a life of Genuine Faith’.
And Recall when you camped at the foot of Mount and heaven thundered and the awe inspiring echoes thundered in your ears as We entered with you into a Covenant and We stabilized the mountain above you when it shook with such fits for the profound reverence dutiful to Allah and We said: "Adhere to all that We have imparted to you in AL-Tawrah and observe and esteem the code of discipline and regulations, hold to your promise, pay attention and regard". And your people said: "We have opened our hearts' ears " But their actions did not accord to their words. They impiously took the calf and drank with delight, to tame their wicked feelings. Say to them, O Muhammad: "If these are the principles of your faith steering your course of action, then how worthless is your apprehension of divine truth and system of religious belief, if you truly represent yourselves as people of faith?"
We took a contract from you, near the Mount Sinai towering over you, and We said: “Hold on firmly to what We gave you and listen”, but your forefatherssaid: “We hear and we disobey”, swallowing love ofthe calf deepinto their hearts because they were unthankful. Tell them: “How wrong is what your faith tells you to do, if you are believers!”
And when We took your covenant and raised the mountain above you ˹saying˺, “Hold firmly to that ˹Scripture˺ which We have given you and obey,” they answered, “We hear and disobey.” The love of the calf was rooted in their hearts because of their disbelief. Say, ˹O Prophet,˺ “How evil is what your ˹so-called˺ belief prompts you to do, if you ˹actually˺ believe ˹in the Torah˺!”
And when We took your promise and raised the mountain above you: take what We gave you with strength and listen. They said: We listen and we disobey, and they let the calf sink into their hearts because of their rejection. Say: Bad is what your faith commands you, if you are believers.
And when We made a covenant with you and raised the Mount above you, saying: ‘Hold fast to what We have given you and hear Our commandments,‘ you¹ replied: ‘We hear, and will not obey.‘ For their unbelief they were made to drink down the calf into their hearts.² Say: ‘Evil is that to which your faith prompts you if you are true believers.‘
We made a covenant with you, as we raised Mount Sinai above you, saying, "You shall uphold the commandments we have given you, strongly, and listen." They said, "We hear, but we disobey." Their hearts became filled with adoration for the calf, due to their disbelief. Say, "Miserable indeed is what your faith dictates upon you, if you do have any faith."
And when We made a covenant with you and raised the mountain above you, saying, "Cling firmly to what we bring you and listen," they said, "We listened and disobeyed." Then, in their unbelief, their hearts were filled with the [worship of the] calf. Say, "It is dreadful what your faith commands you to do, if you are in fact believers."
And when We made a covenant with you and raised the mountain above you, saying, “Cling firmly to what we bring you and listen,” they said, “We listened and disobeyed.” Then, in their unbelief, their hearts were filled with the [worship of the] calf. Say, “It is dreadful what your faith commands you to do if you are in fact believers.”
And when We took your charter and raised Al-Tur (The Mount) above you: “Take what We have given you powerfully and listen.” They said, “We hear and disobey.” And absorbed in their cores the calf with their disbelief. Say, “How wretched is what your faith commands you, if you were believers?”
And (remember) when We made a covenant with you, and raised the Mount, above you, (saying) : ' Hold you fast that which We have given you with the strength, and hear (Our commandments) '. They said: ' We hear and disobey '; and they were made to imbibe (the love of) the Calf into their hearts because of their disbelief. Say: ' Evil is what your faith bids you if you be, indeed, faithful '
We accepted your solemn pledge, and We raised Mount Sinai above you, saying, 'Take with firmness and strength what We have given you and hearken to it.' They said, 'We hear but we disobey.' For their unbelief they were made to drink the calf into their hearts. Say, 'Vile is that which your faith enjoins upon you, if indeed you are believers.'
Recall again the Covenant We made with you in the Valley of the Mount Sinai, with the mountain towering over you, saying, "Hold firmly to what We have given you, and listen with your hearts!" They said, "We hear and we disobey". The desire to worship a tangible deity was so strong in them that their hearts were infused with the love of the calf, because of their persistent failure to see the Truth. Say, "If your faith teaches you to go back to the primitive ways of worship, then you are in a pitiable state of mind - if you are at all believers."
And when We made a covenant with you and raised the mountain over you: Take hold of what We have given you with firmness and be obedient. They said: We hear and disobey. And they were made to imbibe (the love of) the calf into their hearts on account of their unbelief. Say: Evil is that which your belief bids you if you are believers
And remember the time when WE took a covenant from you and raised high above you the Mount, saying `Hold firmly to what WE have given you and hearken;' They said, `We hear and we disobey;' and their hearts were saturated with the love of the calf because of their disbelieve. Say `Evil is that which your faith enjoins on you if you are believers,
And when We made a covenant with you, and raised the Mount over you, “Take hold of what We have given you with strength, and listen!” They said, “We hear, and disobey,” and they were made to drink the calf into their hearts because of their disbelief. Say, “Evil is that which your belief enjoins upon you, if you are believers.
And (remember) when, We took your Promise and We raised above you Mount (Sinai, saying): "Hold firmly to what We have given you, and obey:" They said: "We hear, and we disobey:" And they had to take into their hearts the worship of the calf because they have no Faith. Say: "The commands of your Faith are truly not enough— If you have any faith!"
We made a covenant with you, as We raised the Mount above you, commanding, “Hold firmly to what We’ve given you, and listen.” Yet, they responded, “We hear, and we disobey.” Their hearts were soaked with the love of the calf because of their disbelief. Say, “How pitiful is what your faith compels you to do, if you are believers.”
And We made a covenant with you, and raised the Mount above you: 'Take what We have given you firmly, and listen.' They said, 'We hear and disobey.' And their hearts became filled with the love of the calf because of their disbelief. Say, 'Wretched is what your faith commands you to do, if you are believers.'
And [recall] when We took your covenant and raised over you the mount, [saying], "Take what We have given you with determination and listen." They said [instead], "We hear and disobey." And their hearts absorbed [the worship of] the calf because of their disbelief. Say, "How wretched is that which your faith enjoins upon you, if you should be believers."
And when We took a covenant with you and raised the mountain over you, 'Take what we have given you with strength and hear.' They said, 'We heard and we disobeyed.' And they were made to drink the calf in their hearts in their disbelief. Say, 'Evil is that which your faith commands you, if you are believers.'
And remember We took your covenant and We raised above you (the towering height) of Mount (Sinai): (Saying): "Hold firmly to what We have given you, and hearken (to the Law)": They said:" We hear, and we disobey:" And they had to drink into th eir hearts (of the taint) of the calf because of their Faithlessness. Say: "Vile indeed are the behests of your Faith if ye have any faith!"
And remember We took your covenant and We raised above you (the towering height) of Mount (Sinai): (Saying): "Hold firmly to what We have given you, and hearken (to the Law)": They said:" We hear, and we disobey:" And they had to drink into their hearts (of the taint) of the calf because of their Faithlessness. Say: "Vile indeed are the behests of your Faith if ye have any faith!"
قُلۡ إِن كَانَتۡ لَكُمُ ٱلدَّارُ ٱلۡءَاخِرَةُ عِندَ ٱللَّهِ خَالِصَةࣰ مِّن دُونِ ٱلنَّاسِ فَتَمَنَّوُا۟ ٱلۡمَوۡتَ إِن كُنتُمۡ صَـٰدِقِینَ ٩٤
Say, ‘How evil are the things your belief commands you to do, if you really are believers!’ Say, ‘If the last home with God is to be for you alone and no one else, then you should long for death, if your claim is true.’
Say (O Muhammad): “If the home of the Hereafter with Allah is indeed exclusively for you and not for other people, then wish for death if you are truthful.”
Say thou: if for you alone is the abode of the Hereafter with Allah to the exclusion of mankind, then wish for death if ye say sooth
Tell them: "If you think you alone will abide with God to the exclusion of the rest of Mankind, in the mansions of the world to come, then wish for death if what you say is true."
Say, “If the abode of the eternal life to come with Allah belongs only to you and not others, then you should wish for death if you are true to your word!”
Say, ´If the abode of the akhira with Allah is for you alone, to the exclusion of all others, then long for death if you are telling the truth.´
Say, ‘If the abode of the Hereafter with Allah were exclusively for you, and not for other people, then long for death, should you be truthful.’
Say (to them again): "If (as you claim, you are the beloved ones of God and the sole followers of the Straight Path, and therefore) the abode of the Hereafter with God is (reserved) for you alone, excluding other people, then long for death, if you are sincere in your belief and truthful in your claim."
Say, `If the last Abode with Allah is especially reserved for you excluding all other people, then invoke death (upon yourself standing against the Prophet of Islam) if you are on the right.
Say: 'If the Last Abode with God is yours exclusively, and not for other people, then long for death -- if you speak truly.
Say: “If the home of the Hereafter with God (paradise) is exclusively for you, excluding other people, then wish for death (to go to paradise) if you are truthful.”
Tell them [the Jews]: “If you sincerely believe that the Paradise of God is reserved only for you (who claim to be the chosen people), then ask for death (so that you go directly to the Paradise and get rid of this miserable earthly life.)”
Say, “If the last home with God is for you alone, and not for anyone else, then seek death if you are sincere.
Saysg, “If the Home of the Hereafter with Allah is for youpl alone apart from all mankind, then wish for death if you are truthful.”
Say, 'If the abode of the future with God is yours alone and not mankinds: long for death then if ye speak the truth.
Say (O dear Prophet Mohammed - peace and blessings be upon him), "If the abode of the Hereafter in the sight of Allah is for you alone and none else, then long for death if you are truthful!"
Say, “If the home of the hereafter in the presence of Allah is exclusively for you instead of all the other people, then wish the death if you are indeed truthful.”
Say, if the future mansion with God be prepared peculiarly for you, exclusive of the rest of mankind, wish for death, if ye say truth
Say, "If the abode with Allah is your s alone and not for mankind, then seek you for death if you are sincere."
Say: 'If the abode of the Everlasting Life is with Allah for you especially, to the exclusion of all other people, then long for death if you are truthful.
SAY: If the future dwelling place with God be specially for you, but not for the rest of mankind, then wish for death, if ye are sincere
Say: “If the House in the Hereafter with Allah is exclusively for you leaving other mankind, then desire death if you are truthful.”
Say: If the Last Abode for you had been with God —that which is exclusively for you— excluding others of humanity— then, covet death if you had been ones who are sincere.
Say, “If the final abode with Allah [Paradise] is only for you and not for anyone else, then seek death if you are sincere.”
Say O Muhammad: "If the Home of the Hereafter is exclusively for you and not for the rest of mankind, then wish for death if you are true in your claim!"
Say to them, "If the abode of the Hereafter with Allah is exclusively reserved for you and not for the rest of mankind, then you should long for death, if you arc sincere in your claim."
Say: If the abode of the Hereafter with Allah is specially for you to the exclusion of the people, then invoke death if you are truthful
Say, "If the home of the hereafter with Allah, is exclusively for you to the exclusion of all other human beings, then desire for death, if you are truthful."
Say, "Were the abode in the Hereafter, close to Allah, exclusively for you among all Mankind, pine you for death if you truly believe so!"
Say: ‘If in the sight of Allah the dwelling in the Hereafter is reserved for you alone, and not for others, then long for death (without any fear) if (you presume) you are truthful.
Say: "If the abode of the Hereafter has been set exclusively for you to the exception of all other people, then you should wish for death if you are truthful!"
Say: "If the abode of the Hereafter has been set exclusively for you with God, to the exception of all other people, then you should wish for death if you are truthful!"
Say: "If the abode of the Hereafter has been set exclusively for you with God, to the exception of all other people, then you should wish for death if you are truthful!"
Say: "If the home (of) the last (other life) was for you, at God clearly/purely (exclusively) from other than the people, so wish/desire the death/lifelessness if you were truthful."
Say: "If an afterlife with God is to be for you alone, to the exclusion of all other people, then. you should long for death-if what you say is true!"
Say [O Prophet], “If an afterlife with Allah is to be for you alone, to the exclusion of all other people, then you should long for death — if what you say is true.
Say, "In case the Last Residence in the Providence of Allah is yours exclusively, apart from (all) mankind, then covet death in case you are sincere."
Say (unto them): If the abode of the Hereafter in the providence of Allah is indeed for you alone and not for others of mankind (as ye pretend), then long for death (for ye must long for death) if ye are truthful
(Muhammad), tell them, "If your claim is true that the home with God in the everlasting life hereafter is for you alone, you should have a longing for death"
Say: .If the Last Abode near Allah is purely for you, to the exclusion of all people, then make a wish for death, if you are true
Say: “If the home of the ‘Hereafter’ with Allâh were only for you, not for other people, then long for death if you were truthful."
Say, "If you believe that the Hereafter is reserved exclusively for you and other people shall have no part of it, then you should not be afraid to die. Let us hear you wish for death (out loud), if you are sincere."
Say: ‘If the home of the Hereafter with Allâh were only for you, not for other people, then long for death if you were truthful’.
Say to them, O Muhammad: "If you truly believe in eternal bliss, excluding all else then wish yourselves dead if you declare the truth"
Say: “If the Final Abode with Allah is reserved solely for you and no one else, then why do you notwish for death, if you are truthful?”
Say, ˹O Prophet,˺ “If the ˹eternal˺ Home of the Hereafter with Allah is exclusively for you ˹Israelites˺ out of all humanity, then wish for death if what you say is true!”
Say: If the abode of the hereafter was exclusively for you and not for other people, then you should wish for death if you are truthful.
Say: ‘If God‘s Abode of the Hereafter is for yourselves alone, to the exclusion of all other people, then wish for death if your claim be true!‘
Say, "If the abode of the Hereafter is reserved for you at GOD, to the exclusion of all other people, then you should long for death, if you are truthful."
Say, "If you have a clear and exclusive title to Heaven, you should long for death, if you are telling the truth."
Say, “If you have a clear and exclusive title to Heaven, you should long for death, if you are telling the truth.”
Say, “If the Hereafter home is for you with Allah exclusively without the people, then wishing death if you are truthful ones.”
Say: ' If the Last Abode with Allah is yours exclusively and not for other people, then long for death if you are truthful '.
Say, 'If the ultimate abode with God is yours alone, to the exclusion of all others, then wish for death, if your claim is true.'
Say, "If the Eternal Abode with Allah is reserved only for you (2:80) and not for others of mankind (2:111), as you claim, then long for death if you are truthful." (Why do you fear death rather than looking forward to it when you claim that you are the chosen ones of God? (5:18), (11:7), (67:2))
Say: If the future abode with Allah is specially for you to the exclusion of the people, then invoke death if you are truthful
Say `If the abode of the Hereafter with ALLAH is solely for you to the exclusion of all other people, then wish for death if you are truthful.
Say, “If the Abode of the Hereafter with God is yours alone to the exclusion of other people, then long for death, if you are truthful.
Say (to them, O Prophet): "If the last Home with Allah is only for you, and not for anyone else, then pray for death if you are true."
Say, “If the Final Home with God is exclusively yours, with no one else included, then wish for death, if you are truthful.”
Say, 'If the Final Home with God is yours alone, to the exclusion of all other people, then wish for death if you are sincere.'
Say, [O Muhammad], "If the home of the Hereafter with Allah is for you alone and not the [other] people, then wish for death, if you should be truthful
Say, 'If the abode of the hereafter with God is yours alone and not mankind's, wish for death then if you are truthful.'
Say: "If the last Home, with God, be for you specially, and not for anyone else, then seek ye for death, if ye are sincere."
Say: "If the last Home, with Allah, be for you specially, and not for anyone else, then seek ye for death, if ye are sincere."
وَلَن یَتَمَنَّوۡهُ أَبَدَۢا بِمَا قَدَّمَتۡ أَیۡدِیهِمۡۚ وَٱللَّهُ عَلِیمُۢ بِٱلظَّـٰلِمِینَ ٩٥
But they will never long for death, because of what they have stored up with their own hands: God is fully aware of the evildoers
But they will never ever wish for the death because of what their hands have sent ahead (their deeds). Allah is All-Knower of the wrong-doers.
And they will by no means ever wish for it, because of that which their hands have sent on before; and Allah is the Knower of the wrong-doers
But they will surely not wish for death because of what they had done in the past; and God knows the sinners well
But they will never wish for death, because of what they have put forth with their hands (their sins). And Allah, as their reality, knows who outputs wrong.
But they will never ever long for it because of what they have done. Allah knows the wrongdoers.
But they will not long for it ever because of what their hands have sent ahead, and Allah knows best the wrongdoers
But because of what they have forwarded with their own hands (to the Hereafter, namely the sins and offenses which have destroyed the desire in them to meet God), they will never long for it. God has full knowledge of the wrongdoers (who wrong their own selves by what they have done)
But never shall they invoke it, on account of that which their own hands have sent before. Allah knows these wrong doers very well
But they will never long for it, because of that their hands have forwarded; God knows the evildoers
And they will never wish for it because of what their hands have sent ahead (what they have done), and God knows the wrongdoers well.
But they will never make such a prayer as they are well aware of their disobediences. God is well aware of what the evil doers are up to
But they will never seek death, because of that which their hands have sent before them, and God is well acquainted with the wrongdoers
But they will never wish for it, on account of what their hands have put forth. For Allah is All-Knowing of the unjust.
But they will never long for it because of what their hands have sent on before; but God is knowing as to the wrong doers
And they will never long for it, because of the evil deeds they have done in the past; and Allah knows the unjust, very well
But they will never wish for it because of all that their hands have put forth and Allah is All-knowing about those who wrong their own souls.
But they will never wish for it, because of that which their hands have sent before them; God knoweth the wicked doers
But they will never long for it because of what their hands have sent on before them; but Allah is well acquainted with the wrong doers
But they will never long for it (death), because of what their hands forwarded; and Allah knows the harmdoers
But never can they wish for it, because of that which their own hands have sent on before them! And God knoweth the offenders
But they will never desire it till eternity on account of what their hands have sent before, and Allah is All-Aware of the transgressors
And they never covet it ever because of what their hands put forward, and God is Knowing of the ones who are unjust.
They will never seek death, however, because of that which their hands have sent before them. Allah is well acquainted with the sinners.
But they will never wish for death, because they are fully aware of the consequences of what they have sent before them for the Hereafter. And Allah knows the mentality of the wrongdoers
Believe it that they will never wish for it, for (they are fully aware of the consequences of) what they have sent before them for the Hereafter. And Allah knows well the mentality of the transgressors
And they will never invoke it on account of what their hands have sent on before, and Allah knows the wrongdoers
And they will never desire for it because of that which their hands have sent before. And Allah knows those who are unjust.
And they shall never do that because of the deeds they have sent ahead. And Allah is fully aware of the wicked people!
But they will never long for it because of the sins (and atrocities) their hands have sent ahead (or have committed already) and Allah knows the wrongdoers full well
They will never wish for it because of what their hands have done; and God is aware of the wicked
They will never wish for it because of what their hands have delivered; and God is aware of the wicked.
They will never wish for it because of what their hands have delivered; and God is aware of the wicked.
And they will never/not wish/desire it, never, because (of) what their hands advanced , and God (is) knowledgeable with the unjust
But never will they long for it, because [they are aware] of what their hands have sent ahead in this world: and God has full knowledge of evildoers
But never will they long for it, because [they are aware] of what their hands have sent ahead in this world; and Allah has full knowledge of offenders
And they will never covet it, at all, for what their hands have forwarded; and Allah is Ever-Knowing of the unjust
But they will never long for it, because of that which their own hands have sent before them. Allah is aware of evil-doers
But they can never have a longing for death because of what they have done. God knows the unjust well
But they will never wish for it because of what their hands have sent ahead. Allah is All-Aware of the unjust
Indeed, they will never ever long for it because of what their hands have put forth. Allâh knows perfectly well the ones who are grossly unfair and morally wrong.
They will never ever wish for death, because they are aware of their own misdeeds. Allah knows the transgressors
Surely they will never ever long for it because of what their hands have put forth. And Allâh knows well those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims.
But never shall they wish their death because of what their wrongful hands have committed; and Allah knows the wrongful well
However, they will never wish for it since they know well what their hands have stockpiled, and Allah knows well who the wrongdoers are.
But they will never wish for that because of what their hands have done. And Allah has ˹perfect˺ knowledge of the wrongdoers.
But they shall never wish for death because of the deeds they have sent ahead, and Allah knows the wrongdoers.
But they will never wish for death, because of what they did; and God knows the wrongdoers.
They never long for it, because of what their hands have sent forth. GOD is fully aware of the wicked.
They will not wish for it at all because of what their hands have done. God knows the unjust.
They will not wish for it at all because of what their hands have done. God knows the unjust.
But they will not wish for it, ever, with what their hands have forwarded. And Allah is Knowledgeable with the oppressors.
But never will they long for death, because of what their hands have sent forth; for Allah well knows the unjust.
But they will never wish for it because of what their hands have wrought in this life. God is well aware of the wrongdoers.
But they will never long for it, for (they know) what deeds their hands have sent forth. And Allah is Aware of those who wrong their own 'Selves' by relegating the Truth
And they will never invoke it on account of what their hands have sent before, and Allah knows the unjust
But never shall they wish for it, because of what their own hands have sent on before them; and ALLAH knows the wrongdoers well
But they will never long for it, because of what their hands have sent forth, and God knows the wrongdoers
But they will never seek for death, because of the (sins) which their hands have sent on before them. And Allah is well aware of those who do wrong
But they will never wish for it, because of what their hands have done. God is fully aware of the wrongdoers.
But they will never wish for it, because of what their hands have forwarded. God is aware of the evildoers
But they will never wish for it, ever, because of what their hands have put forth. And Allah is Knowing of the wrongdoers
And they will not wish for it ever, for what their hands have sent forward; and God knows the wrongdoers.
But they will never seek for death, on account of the (sins) which their hands have sent on before them. and God is well-acquainted with the wrong-doers
But they will never seek for death, on account of the (sins) which their hands have sent on before them. and Allah is well-acquainted with the wrong-doers
وَلَتَجِدَنَّهُمۡ أَحۡرَصَ ٱلنَّاسِ عَلَىٰ حَیَوٰةࣲ وَمِنَ ٱلَّذِینَ أَشۡرَكُوا۟ۚ یَوَدُّ أَحَدُهُمۡ لَوۡ یُعَمَّرُ أَلۡفَ سَنَةࣲ وَمَا هُوَ بِمُزَحۡزِحِهِۦ مِنَ ٱلۡعَذَابِ أَن یُعَمَّرَۗ وَٱللَّهُ بَصِیرُۢ بِمَا یَعۡمَلُونَ ٩٦
[Prophet], you are sure to find them clinging to life more eagerly than any other people, even the polytheists. Any of them would wish to be given a life of a thousand years, though even such a long life would not save them from the torment: God sees everything they do
Surely, you will find them the greediest of mankind for life and of those who ascribed partners to Allah. Each one of them wishes that a life of 1,000 years could be given. But the grant of such life will not save anyone even a little from the punishment. Allah is All-Seer of what they do.
And surely thou wilt find them the greediest of men after life, even greedier than those who associate. Each one of them would fain life for a thousand years, and this will not save him from the torment, even if he hath lived so long. And Allah is the Beholder of that which they work
You will see they are covetous of life more than other men, even more than those who practise idolatry. Each one of them desires to live a thousand years, although longevity will never save them from punishment, for God sees all they do
And you will surely find them to be of the most ambitious of people about the worldly life! Even more than those who live in shirq (duality; associating partners with Allah). Each one of them desires to live a thousand years! Whereas a long lifespan will not distance them from suffering. And Allah, as their essential reality, is the Basir (the evaluator of what they do).
Rather you will find them the people greediest for life, along with the idolaters. Any of them would love to be allowed to live a thousand years. But being allowed to live would not save him from the punishment. Allah sees what they do.
Surely, you will find them the greediest for life, of all people ⎯even the idolaters. Each of them is eager to live a thousand years, though it would not deliver him from the punishment, were he to live [that long]. And Allah sees best what they do
And you will undoubtedly find them the greediest of all people for life, (more greedy) than even those who associate partners with God. Everyone of them wishes if only he might be spared for a thousand years, yet his being spared to live will not remove him from the punishment. God sees well all that they do
And you shall of course find them the greediest of all people for (this base) life and even more (greedy) than those who set up equals (to God). Each one of them would love to be granted a life of a thousand years, yet his being spared for a long life shall, by no means keep him away from the punishment. And Allah is Watchful of all their doings
and thou shalt find them the eagerest of men for life. And of the idolaters; there is one of them wishes if he might be spared a thousand years, yet his being spared alive shall not remove him from the chastisement. God sees the things they do
And you certainly find them the most eager people for living (long), even more than those who are idolaters. Every one of them loves to be given a life of a thousand years, and even if he is given a (long) life it will not get him out of the punishment. God sees everything they do.
You (Mohammad) will find them (the Jews), of all the people, the most in love with this worldly life. They are in love with this world even more than the idol worshippers are in love with. They all wish to be given a thousand years life. [What they do not realize is that] Even if their wish is granted, they can not escape the punishment of God as He observes what they are doing
You will indeed find them, of all people, most greedy of life, even more than the idolaters. Each one of them wishes that he could be given a life of a thousand years, but the granting of such life will not save him from punishment, because God sees well all that they do
And yousg will most surely find them the most adhering of mankind to life, and more so than those who associated (others with God). Every one of them would love to have his life extended a thousand years, but being granted a long life does not nudge him from the punishment, for Allah is All-Seeing of what they do.
Why, thou wilt find them the greediest of men for life; and of those who associate others with God one would fain live for a thousand years,- but he will not be reprieved from punishment by being let live, for God seeth what they do
And you will surely find them the greediest among mankind for life; and (likewise) among the polytheists (idolaters); each one of them yearns to live a thousand years; and the grant of such age will not distance him from the punishment; and Allah is seeing their misdeeds
And you will surely find that of all the people, they are the most greedy for life and even more than those who ascribe partners to Allah. Each one among them would wish to live a thousand years but living long is not going to remove him from the punishment and Allah is All-seeing about all that they do.
and thou shalt surely find them of all men the most covetous of life, even more than the idolaters: One of them would desire his life to be prolonged a thousand years, but none shall reprieve himself from punishment, that his life may be prolonged: God seeth that which they do
Why, you will find them the greediest of men for life; even more than the idolaters; each one would fain live for a thousand years,- but he will not be reprieved from punishment by being allowed to live that long, for Allah sees what they do
Indeed, you will find them more eager than other people for this life. And (more than) those who disbelieve. Each one of them wishes to live a thousand years. But his prolonged life will surely not remove him from the punishment. Allah is the Seer of what they do
And thou wilt surely find them of all men most covetous of life, beyond even the polytheists. To be kept alive a thousand years might one of them desire: but that he may be preserved alive, shall no one reprieve himself from the punishment! And God seeth what they do
And indeed, you will find them the greediest of mankind for life and even greedier than those who have ascribed partners to God. Every one of them wishes that he could be given a life of a thousand years. But that will not protect him from the punishment if he is given long life. And Allah is All-Seer of what they do
And, certainly, thou wilt find them to be eager among humanity for this life, even of those who ascribed partners with God. Each one of them wishes that he be given a long life of a thousand years, yet he still would not be one who is drawn away from the punishment, even if he be given a long life, and God is Seeing of what they do.
You will find among them [ie, the unfaithful Jews], of all people, those most greedy for life –even more than the idolaters. Each one of them wishes that he/she could be given a thousand years to live. The grant of such life would not save him/her from punishment. Allah sees well all that they do.
You will find them the greediest of men for life, even greedier than the pagans; each one of them wishes to be given a life of a thousand years; but the grant of such a life will not save them from the punishment, for Allah is watching whatever they do
You will find that, of all mankind, they are the greediest for life, nay, they are even greedier than the mushriks. Each one of them longs to have a life Of a thousand years, but a long life can, by no means, remove them away from the scourge, for Allah is watching whatever they are doing
And thou wilt certainly find them the greediest of men for life, (greedier) even than those who set up gods (with God). One of them loves to be granted a life of a thousand years, and his being granted a long life will in no way remove him further off from the chastisement. And Allah is Seer of what they do
And you will definitely find them the greediest among human beings for life and (also) among those who associate partners with Allah *, each one of them loves that he should be granted to live for thousand years, but to live (so long) would by no means remove him from the punishment, and Allah is the Seer of what they do. * The polytheists (Mushrikeen).
And you will indeed find themto be persons greedy for life — more so even than the polytheists! Every one of them longs for a life of a thousand years. But no long life can serve as a saviour for him/her from the punishment. And Allah is vigilant over all they do
And you will certainly find them the most ambitious of mankind for longevity, (even) more than the polytheists aspire to attain. Each one of them desires that he should be granted life of a thousand (years). But even if he is granted that, such a prolonged life cannot save him from the torment. And Allah is monitoring their deeds minutely
And you will find them the most obsessive people regarding long life; as well as those who have set up partners; each one of them wishes that he could live a thousand years. It will not change for him the retribution even if he lived so long, God is watchful over what you do
And you will find them the most obsessive people regarding longevity; even more than the polytheists; each one of them wishes that he could live a thousand years. It will not change for him the retribution even if he lived so long, God is watchful over what you do.
And you will find them the most obsessive people regarding longevity; even more than the polytheists; each one of them wishes that he could live a thousand years. It will not change for him the retribution even if he lived so long, God is watchful over what you do.
And you will find them (E) the people most holding stingily and desiring strongly on (a) life/existence and from those who shared/made partners with God, any of them wishes/loves if he be granted long life (a) thousand years, and it is not with moving/hurriedly pushing him from the torture, that he be granted long life ,and God (is) seeing/understanding with what they make/do/work
And thou wilt most certainly find that they cling to life more eagerly than any other people, even more than those who are bent on ascribing divinity to other beings beside God: every one of them would love to live a thousand years, although the grant of long life could not save him from suffering [in the hereafter]: for God sees all that they do
And you will most certainly find that they cling to life more eagerly than any other people, even more than those who are bent on ascribing divinity to other beings beside Allah; every one of them would love to live a thousand years, although the grant of long life could not save him from suffering [in the hereafter]; for Allah sees all that they do
And indeed you will definitely find them the eagerest of mankind for life, and (also some) of the ones who have associated others (with Allah). One of them would like to be granted a life of a thousand years, and in no way will it make him move away from torment that he is granted a long life; and Allah is Ever-Beholding of whatever they do
And thou wilt find them greediest of mankind for life and (greedier) than the idolaters. (Each) one of them would like to be allowed to live a thousand years. And to live (a thousand years) would be no means remove him from the doom. Allah is Seer of what they do
However, you will find them the greediest of all men, even more than the pagans, for life. They would each gladly live for a thousand years, but such a long life would not save them from the torment. God sees what they do
You shall surely find them the more avid, for life than all other men — even more than the polytheists. Every one of them would love that his life is prolonged for one thousand years. But it will not take him away from punishment that his life is (so) prolonged, and Allah is watchful of what they do
You will definitely find them the greediest of all the people, even more than the ‘Polytheists’. Each one of them desires to live a thousand years, yet such a long life would not remove him from the chastisement. Allâh sees well what they do.
You will surely find that they are greedier than any other people _ even more than the idolaters _ to live a long life. Each one of them longs to live the life of a thousand years. But a long life is not going to save them from the torment in any way. Allah watches (vigilantly) everything they do
And You will definitely find them the greediest of all the people, even more than the Polytheists. Each one of them desires to live a thousand years. Yet such a long life would not remove him from the punishment. And Allâh sees very well whatsoever they do.
You shall find them, O Muhammad, of all people, the most eager, for longevity, even more than the Pagans, none of them aims for the grave but would rather be entangled in the web of life for a thousand years. But nothing shall alter his punitive destiny even if he is carried through the stealing steps of age to this desired advanced life span, and Allah is Bassirun (Omnipresent): He sees all that they do
You will find them and some of the idolators among the most eager of people for the pleasures ofthis worldly life. Every single one of them would love to live a thousand years, even though living so long would not save them from the punishment. Allah sees what they do
You will surely find them clinging to life more eagerly than any other people, even more than polytheists. Each one of them wishes to live a thousand years. But even if they were to live that long, it would not save them from the punishment. And Allah is All-Seeing of what they do.
And you will find them the most greedy of people for life, even more than the idolaters. Each one of them wishes to live a thousand years, but it would not save them from the punishment if they lived that long, and Allah sees what they do.
Indeed, you will find that, of all people, they love life most: more than the pagans do. Each of them would love to live a thousand years. And even if his life were indeed prolonged, that will surely not save him from the scourge. God is cognizant of what they do
In fact, you will find them the most covetous of life; even more so than the idol worshipers. The one of them wishes to live a thousand years. But this will not spare him any retribution, no matter how long he lives. GOD is seer of everything they do.
You will discover that they cling to life even more than the idol-worshippers. Any of them would desire to live a thousand years, but none will avoid punishment by living a long time. God sees what they do.
You will discover that they cling to life even more than the idol-worshippers. Any of them would desire to live a thousand years, but none will avoid punishment by living a long time. God sees what they do.
And you will find them, keenest people upon life, and among those who are polytheists, one of them passionate if he outlives a thousand lunar years. And that to outlive will not budge him from the torment. And Allah is seer with what they are working.
Indeed, you will find them the greediest of people for life, even more than those who associate partners (to Allah) ; each one of them is covetous to live (even) a thousand years, yet the prolongation of his life shall not remove him further away from the punishment. Allah sees what they do.
Indeed, you shall find that they cling to life more eagerly than any other people, even more than the idolaters. Each one of them would love to live a thousand years, although the grant of a long life could not save him from punishment. God sees all that they do.
and you will find them greediest of mankind for life, even greedier than the idolaters. Each one of them would like to be allowed to live a thousand years. And to live long would by no means save him from the suffering. For, Allah is Seer of what they accomplish
And you will most certainly find them the greediest of men for life (greedier) than even those who are polytheists; every one of them loves that he should be granted a life of a thousand years, and his being granted a long life will in no way remove him further off from the chastisement, and Allah sees what they do
And thou shalt surely find them of all people, the most covetous of life, even more than those who set up equals with God. Every one of them wishes that he may be granted a life of a thousand years, but his being granted such a life shall not remove him further away from the punishment; and ALLAH sees all they do
You will find them the most covetous of people for life, [even] more than those who are idolaters. Each one of them would wish to live a thousand years, although that would not remove him from the punishment. And God sees whatsoever they do
And indeed, you will truly find them, from all people, most wanting to live (on), even more than the idolaters: Each one of them wishes he could be given a life of a thousand years: But giving such a life will not save him from the punishment. Because Allah sees well all that they do
Of all people, you’ll find them most eager for life, even more so than the idolaters. Each one of them aspires to live a thousand years. Yet, a long life won’t nudge him from the punishment. God sees everything they do.
You will find them, of all mankind, the most eager for life, even more than the polytheists. Every one of them wishes he could live a thousand years; but to be granted a long life will not nudge him from the punishment. God is Seeing of what they do
And you will surely find them the most greedy of people for life - [even] more than those who associate others with Allah . One of them wishes that he could be granted life a thousand years, but it would not remove him in the least from the [coming] punishment that he should be granted life. And Allah is Seeing of what they do
And surely, definitely you will find them the most eager of mankind for life, and of those who associated partners; one of them loves if he is lengthened in life a thousand years. And it will not remove him from the punishment that he is lengthened in life. And God sees what they do.
Thou wilt indeed find them, of all people, most greedy of life,-even more than the idolaters: Each one of them wishes He could be given a life of a thousand years: But the grant of such life will not save him from (due) punishment. For God see s well all that they do
Thou wilt indeed find them, of all people, most greedy of life,-even more than the idolaters: Each one of them wishes He could be given a life of a thousand years: But the grant of such life will not save him from (due) punishment. For Allah sees well all that they do
12
Enmity to the Prophet
قُلۡ مَن كَانَ عَدُوࣰّا لِّجِبۡرِیلَ فَإِنَّهُۥ نَزَّلَهُۥ عَلَىٰ قَلۡبِكَ بِإِذۡنِ ٱللَّهِ مُصَدِّقࣰا لِّمَا بَیۡنَ یَدَیۡهِ وَهُدࣰى وَبُشۡرَىٰ لِلۡمُؤۡمِنِینَ ٩٧
Say [Prophet], ‘If anyone is an enemy of Gabriel- who by God’s leave brought down the Quran to your heart confirming previous scriptures as a guide and good news for the faithful
Say (O Muhammad): “Whoever is an enemy to Gabriel should know that indeed Gabriel has brought it (this Qur’an) down to your heart by the permission of Allah, confirming what came before it, and is a guidance and glad tidings for the believers
Say thou: whosoever is an enemy unto Jibril, ----then verily he it is Who hath brought down this Revelation, by Allah's command, to thine heart, confirming that which went before, and a guidance and glad tidings unto the believers
Say: "Whosoever is the enemy of Gabriel who revealed the word of God to you by the dispensation of God, reaffirming what had been revealed before, and is a guidance and good news for those who believe, -
Say, “Whoever is an enemy to Gabriel should know that it is he who has revealed (the Quran) to your consciousness, by the permission of Allah (B-iznillah; the suitability of the Name composition comprising his essence), confirming that which was before him and as guidance and good news for the believers.”
Say, ´Anyone who is the enemy of Jibril should know that it was he who brought it down upon your heart, by Allah´s authority, confirming what came before, and as guidance and good news for the muminun.
Say, ‘Whoever is an enemy of Gabriel [should know that] it is he who has brought it down on your heart with the will of Allah, confirming what has been [revealed] before it, and as a guidance and good news to the faithful.’
(This is not all. They feel enmity toward Gabriel because he brings the Qur’an to you, not to one among them.) Say (O Messenger, to them): "(The Lord of the worlds, my and your Lord, declares:) ‘Whoever is an enemy to Gabriel (should know that) it is he who brings down the Qur’an on your heart by the leave of God, (not of his own accord), confirming (the Divine origin of and the truths still contained in) the Revelations prior to it, and (serving as) guidance and glad tidings for the believers.’"
Say, `He who is an enemy to Gabriel, because it is he who has brought down this (Qur'an) on your heart by the command of Allah, and which confirms (the Scriptures) which preceded it, and is a guidance and good tidings to the believers
Say: 'Whosoever is an enemy to Gabriel -- he it was that brought it down upon thy heart by the leave of God, confirming what was before it, and for a guidance and good tidings to the believers
Say: “Anyone who is the enemy of Gabriel (is God’s enemy),” as he sent it (Quran) down to your heart with God’s permission, a confirmation of what came before it, and a guide and good news for believers.
Say: “Anyone who resents (makes fun of) Angel Gabriel should know that [this high ranked Angel has a unique position as] he is commissioned to reveal the words of God (Qur’an) to you. Qur’an confirms the (original) Scriptures, provides guidance and gives you the good news [of the continuation of life after death in Paradise] for the believers
Say, whoever is an enemy to Gabriel, though he brings down to your heart, by God's will, a reflection of the truth that went before, guidance and good news for those who believe
Saysg, “Whoever is an enemy to Gabriel…—for indeed, it is he who has bestowed it upon yoursg heart from on high by Allah’s leave, confirming what preceded it, and guidance and glad tidings for the believers.”
Say, 'Who is an enemy to Gabriel?' for he hath revealed to thy heart, with God's permission, confirmation of what had been before, and a guidance and glad tidings to believers
Say (O dear Prophet Mohammed - peace and blessings be upon him), "Whoever is an enemy to Jibreel (Gabriel)" - for it is he who has brought down this Qur'an to your heart by Allah’s command, confirming the Books before it, and a guidance and glad tidings to Muslims.
Say, “Whoever is an enemy unto Gabriel, Lo indeed he brought it down unto your heart by the permission of Allah, testifying to the truthfulness of that which went ahead of it and a guidance and a glad tiding for the believers.”
Say, whoever is an enemy to Gabriel -- for he hath caused the Koran to descend on thy heart, by the permission of God, confirming that which was before revealed, a direction, and good tidings to the faithful; -
Say, "Who is an enemy to Gabriel? For he has revealed to your heart, with Allah´s permission, confirmation of what had been before, and a guidance and glad tidings to believers
Say: 'Whoever is an enemy of Gabriel, indeed, he has brought it down by the permission of Allah to your heart, confirming what was before it and a guidance and glad tidings to the believers
SAY: Whoso is the enemy of Gabriel - For he it is who by God's leave hath caused the Koran to descend on thy heart, the confirmation of previous revelations, and guidance, and good tidings to the faithful
Say: “Whoever is an enemy to Jibriel (Gabriel), for indeed he has delivered this (Al-Kitab) to your heart by Allah’s permission, confirming as true what is in between its two hands (i.e., already there), and (it is) guidance and good news for the Believers
Say: Whoever had been an enemy of Gabriel knows, then, truly, it was sent down through him to thy heart with the permission of God, that which establishes as true what was before it, and as a guidance and good tidings for the ones who believe.
Say, “Who is an enemy to Gabriel? Truly, he brings the (Qur’an) to your heart by Allah’s will. (The Qur’an) confirms (the Scriptures) that came before it. It is guidance and good news for the believers.
Say O Muhammad: "Whoever is the enemy of Jibra'el (Gabriel) should know that he revealed this Qur'an to your heart by Allah’s command, which confirms previous scriptures, and is a guidance and good news for the believers."
Say to them, "Whoever is enemy to Gabriel, should understand that he has, by Allah´s command, revealed to your heart the Qur´an which confirms what was revealed before it, and brings Guidance and glad tidings to the Believers
Say: Whoever is an enemy to Gabriel -- for surely he revealed it to thy heart by Allah's command, verifying that which is before it and a guidance and glad tidings for the believers
Say, "Whoever is an enemy of Jibreel, because he brought the (Quranic revelation) down on your heart by the order of Allah, confirming those (earlier books) which were before it, and (as) a guidance and good news for the believers,
Say, "Whoever is an enemy of Gabriel," - He indeed it is who brings down upon your mind, with Allah's permission, this that confirms what preceded it, and which is guidance and harbinger of good tidings for the believers
Say: ‘Whoever is an enemy to Jibril ([Gabriel] is doing injustice), because he is the one who has brought (the Qur’an) down upon your heart only by Allah’s command (which) confirms the preceding (Books) and contains (absolute) guidance and glad tidings for the believers
Say: "Whoever is an enemy to Gabriel, then know that he has sent it down into your heart by God's permission, authenticating what is already present, and a guide and good news for the believers."
Say: "Whoever is an enemy to Gabriel, then know that he has sent it down into your heart with the permission of God, authenticating what is with him, and a guide and good news for the believers."
Say: "Whoever is an enemy to Gabriel, then know that he has sent it down into your heart with the permission of God, affirming what is with him, and a guide and good news for the believers."
Say: "Who was an enemy to Gabriel , so that he descended it on your heart/mind with God's permission, confirming to what (is) between his hands, and (a) guidance and a good news to the believers."
SAY [O Prophet]: "Whosoever is an enemy of Gabriel" -who,, verily, by God's leave, has brought down upon thy heart this [divine writ] which confirms the truth of whatever there still remains [of earlier revelations], and is a guidance and a glad tiding for the believers-
Say [O Prophet], “Whosoever is an enemy of Gabriel,” who verily, by Allah’s leave, has brought down upon your heart this [divine Writ] which confirms the truth of whatever there still remains [of earlier revelations], and is a guidance and a glad tiding for the committed believer
Say, "Whoever is an enemy to Jibril (Angle Gabriel) - surely then it is he who has been sending it down upon your heart by the permission of Allah, sincerely (verifying) what was before it (Literally: between its two hands) and for a guidance and good tidings to the believers
Say (O Muhammad, to mankind): Who is an enemy to Gabriel! For he it is who hath revealed (this Scripture) to thy heart by Allah's leave, confirming that which was (revealed) before it, and a guidance and glad tidings to believers
(Muhammad), tell the people, whoever is an enemy to Gabriel who has delivered the Book to your heart as a guide and as joyful news to the believers
Say, if someone is an enemy to Jibra‘il (Gabriel) (it can by no means degrade him for) it is he who has brought it (the Qur‘an) down upon your heart by the permission of Allah, confirming what has been before it, and a guidance and good tidings to the believers
Say: "Whoever is an enemy to ‘Gabriel’ (let him know that) it is he who has brought (the ‘Qur’ān’) down upon your heart by the permission of Allâh, confirming that which was before it as a source of spiritual insight and joyful news for the ‘Monotheistic Believers’."
Inform the one who is the enemy of Gibrael _ (the angel who brought the revelation). It is of course by Allah´s leave that he revealed the Qur´an to your heart. It confirms that which preceded it. It is the guidance and the good news for the believers
Say: ‘Whoever is an enemy of Gabriel (let him know that) it is he who has brought (the Qur’ān) down upon your heart by the will of Allâh, confirming that which was before It as the True Source of Enlightenment, and Glad Tidings to those who live a life of Genuine Faith.
Say to them, O Muhammad: they must realize he who defies Jibril (Gabriel), it is he who imparts the Quran to your consciousness with Allah’s Authority, corroborating AL-Tawrah and carrying the torch of truth guiding into all truth, inspiring those with faithful hearts with blissful tidings
Ask: “Who is the enemy of Jibreel?” He brought the Quran down into your heart by Allah’s authority, confirming what came before it, and as guidance and good news for the believers.
Say, ˹O Prophet,˺ “Whoever is an enemy of Gabriel should know that he revealed this ˹Quran˺ to your heart by Allah’s Will, confirming what came before it—a guide and good news for the believers.”
Say: Who is an enemy to Jibril (Gabriel)? We have sent him onto your heart with Allah´s permission to confirm that which was revealed before and as a guidance and good news to the believers.
Say: ‘Whoever is an enemy of Gabriel‘ (who has by God‘s grace revealed to you³ the Koran as a guide and joyful tidings for the faithful, confirming previous scriptures)
Say, "Anyone who opposes Gabriel should know that he has brought down this (Quran) into your heart, in accordance with GOD's will, confirming previous scriptures, and providing guidance and good news for the believers."
Say, "Those that are enemies to Gabriel should know that he has brought it [the Qur'an] down to your heart by God's permission, confirming what is already revealed and a guidance and good news to believers.
Say, “Those that are enemies to Gabriel should know that he has brought it [the Qur’an] down to your heart by God’s permission, confirming what is already revealed and a guidance and good news to believers.
Say, “Whoever is an enemy for Gabriel. So, he downloaded its revelation down upon your core by Allah’s permission, confirming what is between his hands, and a guidance and a preach (good tidings) for the believers.”
Say (O' Muhammad) : ' Whoever is an enemy to Gabriel, who brought down (the Qur'an) upon your heart by Allah's leave, confirming what was before it, and a guidance and glad tidings for the believers ' ;
Say, 'Whoever is an enemy of Gabriel should know that he revealed it [the Qur'Än] to your heart by God's leave.' It confirms the Scriptures revealed before it, and is a guidance and joyful tidings for the believers.
(They are displeased with Gabriel for he brought Revelation to a gentile Prophet (2:90).) Say, "Who is an enemy to Gabriel! He it is who reveals this (Qur'an) to your heart by Allah's leave - (and this Revelation) confirms the Divine Origin of the previous Scriptures. And it is a Guidance and glad tiding for those who accept it
Say: Whoever is the enemy of Jibreel-- for surely he revealed it to your heart by Allah's command, verifying that which is before it and guidance and good news for the believers
Say `Whoever is an enemy to Gabriel' - for he it is who has caused it to descend on thy heart by the command of ALLAH, fulfilling that revelation which precedes it, and is a guidance and glad tidings to the believers
Whosoever is an enemy of Gabriel: he it is who sent it down upon thy heart by God’s Leave, confirming that which was there before, and as a guidance and glad tiding for the believers
Say: "Whoever is an enemy to Gabriel, because he brings down the (teachings) to your heart, by Allah’s Will, a confirmation of what went before, and guidance and glad news for those who believe
Say, “Whoever is an enemy to Gabriel—it was he who, by God’s will, brought it down upon your heart, confirming what preceded it, and providing guidance and good news for the believers.”
Say, 'Whoever is hostile to Gabriel—it is he who revealed it to your heart by God's leave, confirming what preceded it, and guidance and good news for the believers.'
Say, "Whoever is an enemy to Gabriel - it is [none but] he who has brought the Qur'an down upon your heart, [O Muhammad], by permission of Allah , confirming that which was before it and as guidance and good tidings for the believers."
Say, 'Who is an enemy to Gabriel? Then indeed he has revealed it upon your heart, with God's permission, confirming what is before it, and a guidance and glad tidings to believers.
Say: Whoever is an enemy to Gabriel-for he brings down the (revelation) to thy heart by God's will, a confirmation of what went before, and guidance and glad tidings for those who believe,
Say: Whoever is an enemy to Gabriel-for he brings down the (revelation) to thy heart by Allah's will, a confirmation of what went before, and guidance and glad tidings for those who believe,
مَن كَانَ عَدُوࣰّا لِّلَّهِ وَمَلَـٰۤىِٕكَتِهِۦ وَرُسُلِهِۦ وَجِبۡرِیلَ وَمِیكَىٰلَ فَإِنَّ ٱللَّهَ عَدُوࣱّ لِّلۡكَـٰفِرِینَ ٩٨
if anyone is an enemy of God, His angels and His messengers, of Gabriel and Michael, then God is certainly the enemy of such disbelievers.’
Whoever is an enemy to Allah, His angels, His Messengers, Gabriel, and Michael; then surely, Allah is the enemy to the disbelievers.”
Whosoever is an enemy unto Allah and His angels and His apostles and Jibril and Mikail, then verily Allah is an enemy unto the infidels
Whosoever is the enemy of God and His angels and apostles, and of Gabriel and Michael, then God is the enemy of such unbelievers."
Whoever is an enemy to Allah (the reality of Uluhiyyah) and the realm of angels (the manifestations of the Names of Allah in the worlds) and His Rasuls (those through whom the reality is disclosed) and Gabriel (the disclosure of the Knowledge of Allah) and Michael (the force that guides to and enables the attainment of both physical and spiritual sustenance) then indeed, Allah is an enemy to those who cover this reality!
Anyone who is the enemy of Allah and of His angels, and of His Messengers and of Jibril and Mika´il, should know that Allah is the enemy of the kafirun.´
[Say,] ‘Whoever is an enemy of Allah, His angels and His apostles, and Gabriel and Michael, [let him know that] Allah is indeed the enemy of the faithless.’
(Enmity to Gabriel, who does nothing other than what he is commanded to do by God, means enmity to God and to His will.) Whoever is an enemy to God, and His angels, and His Messengers, and (so) Gabriel, and Michael, (should know that) God is surely an enemy to the unbelievers
`(Let him bear in mind that) whoever is an enemy to Allah and His angels and His Messengers and Gabriel and Michael, then, of course, Allah (Himself) is an enemy to such disbelievers.
Whosoever is an enemy to God and His angels and His Messengers, and Gabriel, and Michael - surely God is an enemy to the unbelievers.
Anyone who is enemy of God, His angels, His messengers, Gabriel and Michael (is a disbeliever), and God is indeed the enemy of disbelievers.
Those who show animosity toward God, His messengers, His Angels [in general] and Angel Gabriel and Angel Michael should know that God is their enemy
Whoever is an enemy to God, His angels and messengers, and to Gabriel and Michael, God then is an enemy to those who do not believe
Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael—then surely Allah is an enemy to the deniers.
Who is an enemy to God and His angels and His apostles and Gabriel and Michael?- Verily, God is an enemy to the unbelievers
"Whoever is an enemy to Allah, and His angels and His Noble Messengers, and Jibreel and Mikaeel (Michael) -, then (know that), Allah is an enemy of the disbelievers."
Whoever is enemy to Allah and to His angels and to His messengers and to Gabriel and to Michael, Lo Allah is enemy to the disbelievers.
whosoever is an enemy to God, or his angels, or his Apostles, or to Gabriel, or Michael, verily God is an enemy to the unbelievers
Who is an enemy to Allah and His angels and His apostles and Gabriel and Michael? - Verily, Allah is an enemy to the unbelievers
Whoever is an enemy of Allah, His Angels, His Messengers, Gabriel, and Michael indeed Allah is the enemy of the unbelievers.
Whoso is an enemy to God or his angels, or to Gabriel, or to Michael, shall have God as his enemy: for verily God is an enemy to the Infidels
Whoever is an enemy to Allah, and His angels and His Messengers and Jibriel and Mikal (Michael), then verily, Allah is enemy to the disbelievers
Whoever had been an enemy of God and His angels, and His Messengers and Gabriel and Michael, then, truly, God is an enemy of the ones who are ungrateful.
“Who is an enemy to Allah, His angels, the prophets, Gabriel and Michael? Truly, Allah is an enemy to the unbelievers.”
Let them know that whoever is an enemy to Allah, His angels, His Messengers, Jibra'el (Gabriel) and Mika‘el (Michael); Allah is an enemy to such unbelievers
(If their enmity to Gabriel is due to this, let them understand that) whoever is enemy to Allah, His Angels, His Messengers, Gabriel and Michael, Allah is enemy to such disbelievers."
Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael, then surely Allah is an enemy to disbelievers
whoever is an enemy of Allah and His angels and His messengers and Jibreel and Mikaal, then Allah is certainly the enemy of the infidels."
"Whoever is an enemy of Allah, of His Angels, of His Messengers, of Gabriel and of Michael, Allah is certainly then enemy of the suppressors of Truth!"
He who is an enemy to Allah, His angels, His Messengers and Gabriel and Michael, verily Allah (too) is an enemy to (these) disbelievers.
"Whoever was an enemy to God and His Angels, and His messengers, and Gabriel, and Michael, then so God is the enemy to the disbelievers."
"Whoever is an enemy to God and His angels, and His messengers, and Gabriel, and Michael, then so God is the enemy to the disbelievers.
Whoever is an enemy to God and His angels, and His messengers,and Gabriel, and Michael, then so God is the enemy to the disbelievers.
Who was an enemy to God, and His angels, and His messengers, and Gabriel , and Michael , so then God (is) an enemy to the disbelievers
"whosover is an enemy of God and His angels and His message-bearers, including Gabriel and Michael, [should know that,] verily, God is the enemy of all who deny the truth."
“Whosoever is an enemy of Allah and His angels and His message-bearers, including Gabriel and Michael [should know that] verily, Allah is the enemy of all who deny the truth [of His power]”
Whoever is an enemy to Allah and His Angels and His Messengers, and Jibril and Mikal, (Angle Gabriel and Michael, respectively) then surely Allah is an enemy to the disbelievers."
Who is an enemy to Allah, and His angels and His messengers, and Gabriel and Michael! Then, lo! Allah (Himself) is an enemy to the disbelievers
and as a confirmation of (original) Scripture and whoever is the enemy of God, His angels, His Messenger, Gabriel and Michael, should know that God is the enemy of those who hide the Truth.
If someone is an enemy to Allah, His angels, and His messengers, and to Jibra‘il (Gabriel) and Mika‘il (Michael), then Allah is enemy to the disbelievers
Whoever is an enemy to Allâh, to His ‘Angels’, to His ‘Messengers’, to ‘Gabriel’ and ‘Michael’, (then let him know that) Allâh is definitely an enemy of all those who refuse to accept Allâh into their life.
Whoever is the enemy of Allah, His angels, His messengers, (angels) Gibrael and Mikael (should know that) indeed, Allah is the enemy of those who reject the truth
And whoever is an enemy of Allâh, His Angels and His Messengers, including Gabriel and Michael, (let him know that) Allâh is definitely an enemy of those who have no tendency to live by Faith.
He who defies Allah, His angels, His Prophets, Jibril and Mikhail, must realise that Allah is at enmity with those who deny Him and deny those who serve Him
Whoever is an enemy of Allah, His Angels, His Messengers, and Jibreel and Mikaeel, should knowthat Allah is the enemy of such disbelievers.
Whoever is an enemy of Allah, His angels, His messengers, Gabriel, and Michael, then ˹let them know that˺ Allah is certainly the enemy of the disbelievers.
If someone is an enemy to Allah and His angels and His messengers and Jibril (Gabriel) and Mika´il (Michael), then Allah is an enemy to those who reject (the truth).
whoever is an enemy of God, His angels, or His apostles, or of Gabriel or Michael, will surely find that God is the enemy of the unbelievers.‘
Anyone who opposes GOD, and His angels, and His messengers, and Gabriel and Michael, should know that GOD opposes the disbelievers.
For anyone who is an enemy of God, His angels, His Messengers, Gabriel and Michael, God is the enemy of the unbelievers.
For anyone who is an enemy of God, His angels, His Messengers, Gabriel, and Michael, God is the enemy of the unbelievers.
Whoever is an enemy to Allah, and His angels, and His messengers, and Gabriel, and Michael? So, Allah is an enemy to the infidels.
And whoever is an enemy to Allah, His angels, His Messengers, Gabriel and Michael (should know that) Allah is surely an enemy to the infidels.
Whoever is an enemy of God, His angels, His messengers, and to Gabriel and Michael will surely find that God is indeed the enemy of the unbelievers.
Who is an enemy to Allah, and His angels and His Messengers, and Gabriel and Michael! Then, behold, Allah's Law is an enemy to such rejecters. (There is a wedge between Success and those who close their eyes to Universal Realities)
Whoever is the enemy of Allah and His angels and His apostles and Jibreel and Meekaeel, so surely Allah is the enemy of the unbelievers
`Whoever is an enemy to ALLAH, and HIS angels, and HIS Messengers, and Gabriel, and Michael, then surely, ALLAH is an enemy to such disbelievers.
Whosoever is an enemy of God, His angels and His messengers, and Gabriel and Michael: God is indeed the enemy of the disbelievers
"Whoever is an enemy to Allah and His angels and messengers, to Gabriel and Michael— Beware! Allah is an enemy to those who reject Faith."
Whoever is an enemy to God, His angels, His messengers, Gabriel, and Michael—God is the enemy of the unbelievers.
Whoever is hostile to God, and His angels, and His messengers, and Gabriel, and Michael—God is hostile to the faithless
Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael - then indeed, Allah is an enemy to the disbelievers
Who is an enemy to God and His angels and His messengers and Gabriel and Michael? Then indeed, God is an enemy to the disbelievers.'
Whoever is an enemy to God and His angels and apostles, to Gabriel and Michael,- Lo! God is an enemy to those who reject Faith
Whoever is an enemy to Allah and His angels and messengers, to Gabriel and Michael,- Lo! Allah is an enemy to those who reject Faith
وَلَقَدۡ أَنزَلۡنَاۤ إِلَیۡكَ ءَایَـٰتِۭ بَیِّنَـٰتࣲۖ وَمَا یَكۡفُرُ بِهَاۤ إِلَّا ٱلۡفَـٰسِقُونَ ٩٩
For We have sent down clear messages to you and only those who defy [God] would refuse to believe them
And indeed Allah has sent down to you clear Verses (of the Qur’an) and none disbelieve in them but disobedient ones.
And assuredly We have sent down Unto thee evident signs,and none shall disbelieve therein save the transgressors
We have sent clear signs to you, such as none can deny except those who transgress the truth
And We have certainly given clear evidence to you, which no one can deny except those whose purity of origin has become corrupt (with conditionings).
We have sent down Clear Signs to you and no one rejects them except the deviators.
We have certainly sent down manifest signs to you, and no one defies them except transgressors
(O Messenger, do not grieve about their persistence in unbelief!) Assuredly We have sent down to you truths so manifest (that they both prove your Messengership and the Divine Authorship of the Qur’an as brightly as the sunlight). None disbelieve in them except transgressors (who have strayed from the Straight Path in belief, thought and conduct.
And We indeed have sent down to you clear arguments which none but the disobedient reject
And We have sent down unto thee signs, clear signs, and none disbelieves in them except the ungodly
And We have certainly sent down clear signs to you, and only the disobedient ones disbelieve in it.
Indeed I (God) have revealed to you the most convincing verses. Only the low lives will oppose My revelations
We have sent down to you clear signs, and none reject them except those who are perverse
And We have indeed sent down to yousg evident signs, and none denies them except the defiantly disobedient.
We have sent down to thee conspicuous signs, and none will disbelieve therein except the evildoers
We have indeed sent down to you clear signs; and none will disbelieve in them except the sinners
And We have indeed sent down unto you clear signs and none disbelieves in it except the renegades.
And now we have sent down unto thee evident signs, and none will disbelieve them but the evil-doers
We have sent down to you conspicuous signs, and none will disbelieve therein except the perverse
We have sent down to you clear verses, none will disbelieve them except the evildoers
Moreover, clear signs have we sent down to thee, and none will disbelieve them but the perverse
And certainly We delivered to you Ayaatin Bayyinat, and reject it not except Fasiqun
And, certainly, We caused to descend to thee signs, clear portents. And none are ungrateful for them, but the ones who disobey.
We have sent obvious signs to you. Only sinners reject them.
We have sent down to you clear revelations: no one can deny them except the transgressors
We have sent down to you Revelations that clearly expound the Truth, and none but the disobedient reject them
And we indeed have revealed to thee clear messages, and none disbelieve in them except the transgressors
And We have surely sent down clear signs towards you and only the transgressors do not believe in them.
And indeed have We sent down to you clear Verses. And none do suppress the Truth thereof, except the rebels.
And certainly We have sent down to you luminous signs and none but the disobedient can deny them
We have sent down to you clear verses; only the evil ones would disbelieve in them
We have sent down to you clear revelations; only the wicked would disbelieve in them.
We have sent down to you clear revelations; only the wicked would disbelieve in them.
And We had descended to you evidences signs/verses/evidences, and none disbelieves with it except the debauchers
For, clear messages indeed have We bestowed upon thee from on high; and none denies their truth save the iniquitous
For, clear messages indeed have We bestowed upon you from on High; and none denies their truth save the iniquitous
And indeed We have already sent down to you supremely evident signs, and in no way does anybody disbelieve in them except the immoral
Verily We have revealed unto thee clear tokens, and only miscreants will disbelieve in them
(Muhammad) We have given you enlightening authority. Only the wicked sinners deny it
And certainly We have revealed to you clear signs. And no one denies them except the sinful
We have certainly revealed unto you ‘(Holy) Verses’ which contain the full knowledge of the Truth. No one dares to give no credence to them except for the sons of disobedience.
We have certainly revealed to you the most manifest signs (the crystal clear revelations)! No one except the immoral (miscreants) reject them
We have certainly revealed to you Verses which contain irrefutable Signs (that demonstrate the Divine Origin of the Qur'ân). No one will venture to deny their divine origin except for those who indulge in personal disobedience extensively without repentance.
We have imparted to you, O Muhammad, clear Quranic revelations guiding away from want of spiritual and intellectual vision into illumination and enlightenment, and none refuses to acknowledge them but the perverse depraved and faithless
We have sent down to you clear verses, and only the wicked deny them.
Indeed, We have sent down to you ˹O Prophet˺ clear revelations. ˹But˺ none will deny them except the rebellious.
And We did send clear proofs to you, and only the sinful reject it.
We have sent down to you clear revelations: none will deny them except the ungodly.
We have sent down to you such clear revelations, and only the wicked will reject them.
We have revealed clear verses and miracles to you. Only those who defy God would not believe them.
We have revealed clear verses and miracles to you. Only those who defy God would not believe them.
And already we have sent down to you proof verses, and none disbelieve with them except the debauchees.
Verily, We have sent down to you clear Signs, and none denies them except the transgressors.
We have sent down to you clear revelations: none will deny them except the evildoers.
Verily, We have revealed unto you clear verses, and only those will deny them who drift away from reason
And certainly We have revealed to you clear communications and none disbelieve in them except the transgressors
And surely WE have sent down to thee manifest Signs, and none disbelieves in them but the disobedient
We did indeed send down to you clear signs, and only the iniquitous disbelieve in them
We have sent down to you clear Signs (verses); And no one rejects them except those who are evil
We revealed to you clear verses, but none deny them except the sinners.
We have revealed to you clear signs, and none rejects them except the sinners
And We have certainly revealed to you verses [which are] clear proofs, and no one would deny them except the defiantly disobedient
And indeed We have sent down to you clear signs, and none will disbelieve in it except the disobedient.
We have sent down to thee Manifest Signs (ayat); and none reject them but those who are perverse
We have sent down to thee Manifest Signs (ayat); and none reject them but those who are perverse
أَوَ كُلَّمَا عَـٰهَدُوا۟ عَهۡدࣰا نَّبَذَهُۥ فَرِیقࣱ مِّنۡهُمۚ بَلۡ أَكۡثَرُهُمۡ لَا یُؤۡمِنُونَ ١٠٠
How is it that whenever they make a covenant or a pledge, some of them throw it away? In fact, most of them do not believe
Is it not (the case) that whenever they made a covenant, a group of them threw it away? Nay! Most of them don’t believe.
Is it that whenever they enter into a covenant some party among them cast it aside? Aye! most of them even believe not
And every time they made a pledge some of them pushed it aside, and many of them do not believe
Is it not so that every time they entered into an agreement some of them violated and disregarded it? No, in fact most of them do not believe!
Why is it that, whenever they make a contract, a group of them disdainfully tosses it aside? No indeed! Most of them have no iman.
Is it not that whenever they made a covenant, a part of them would cast it away? Rather the majority of them do not have faith
Is it not ever so that whenever they (those transgressors) make a covenant, a party of them set it aside? (Indeed, they do so, and they are not a small party,) rather, most of them do not believe (so that they might be expected to keep their covenant.
Is it not a fact that every time they made a covenant, some of them cast it away? Rather most of them have no (true) faith
Why, whensoever they have made a covenant, does a party of them reject it? Nay, but the most of them are unbelievers
Is it not (a fact) that whenever they made a promise, some of them threw it away (and broke it)? Yes, most of them do not believe.
It is amazing how, after having made a pledge (with God), most of them disregard it. [This clearly indicated that] Most of them are disbelievers [although they pretend to be the believers.]
Is it not that every time they make a covenant, some group among them throw it aside? Certainly, most of them are faithless
Is it not that whenever they make a covenant, a group of them throws it away? In fact, most of them do not believe.
Or every time they make a covenant, will a part of them repudiate it? Nay, most of them do not believe
And is it that whenever they make a covenant, only a group of them throws it aside? In fact, most of them do not have faith
What! Is it that each time they make a covenant, a party among them discards it. Nay! Most of them believe not.
Whenever they make a covenant, will some of them reject it? Yea the greater part of them do not believe
Or every time they make a covenant, will a part of them repudiate it? Nay, most of them are faithless
Why, whenever they make a promise do some of them cast it aside! Most of them do not believe
Oft as they have formed an engagement with thee, will some of them set it aside? But most of them believe not
What then! Every time they made a covenant, a group amongst them threw it aside? Nay! Most of them do not Believe
Is it not that whenever they made a contract—a compact— a group of people among them repudiated it? Nay! Most of them believe not.
Isn’t it so that, every time they make a covenant, some people among them toss it aside? Most of them have no faith.
Has it not been the case that every time they made a covenant a group of them threw it aside? But the fact is that most of them are faithless
Has it not always been so that every time they made a covenant, some of them set it aside? Nay, most of them never believe in it sincerely
Is it that whenever they make a covenant, a party of them cast it aside? Nay, most of them have no faith
What! whenever they agreed for an agreement, a party of them cast it aside. No ! most of them do not believe.
Every time they made a covenant, didn't a section among them throw it over? Nay! Believe they not - do many of them!
And is it (not so) that every time they made a promise, a party of them disregarded it and threw it aside? The fact is that most of them do not believe
Is it that each time they make a pledge, a group of them breaks it Alas, most of them do not believe
Is it that each time they make a pledge, a group of them breaks it? Alas, most of them do not believe.
Is it that each time they make a pledge, a group of them breaks it? Alas, most of them do not believe.
Is (it) whenever they promised a promise/contract a group of them broke it , but most of them do notbelieve
Is it not so that every time they made a promise [unto God], some of them cast it aside? Nay, indeed: most of them do not believe
Is it not so that every time they made a promise [unto Allah], some of them cast it aside? Nay, indeed: most of them do not commit [themselves]
And is it, (that) whenever they have made (Literally: covenanted a covenant) a covenant, a group of them flung it (off)? No indeed, most of them do not believe
Is it ever so that when they make a covenant a party of them set it aside? The truth is, most of them believe not
Why is it that every time they (the Jews) make a covenant, some of them abandon it. Most of them do not even believe
Would it always be that every time they enter into a pact, a group from among them should throw it aside? In fact, most of them do not believe
Why is it that every time they make a covenant, a party of them rejects it as worthless? But the fact is that most of them refuse to accept Allâh (into their life).
Isn´t it always the same? Whenever they enter into a covenant (with Allah), some of them cast it aside. The fact is, most of them do not believe
Why is it that every time they make a covenant, a party of them rejects it as worthless?. In fact, most of them are spiritually dead and blind.
Is it not the case that when they make a promise to you, O Muhammad and to others before you, some of them always break it? In fact, most of them are faithlessly disposed
Every time they enter an agreement, a group of them breaks it; in fact, most of them do not believe.
Why is it that every time they make a covenant, a group of them casts it aside? In fact, most of them do not believe.
Is it that whenever they make a deal, a group from them throw it out? But most of them believe not.
What! Whenever they make a covenant, must some of them cast it aside? Most of them do not believe
Is it not a fact that when they make a covenant and pledge to keep it, some of them always disregard it? In fact, most of them do not believe.
Whenever they make a covenant, some of them violate it. Most of them do not believe.
Whenever they make a covenant, some of them violate it. Most of them do not believe.
Is it not that whenever they covenant a covenant, a team among them abandons it? Nay, but most of them are not believing.
What! Whenever they made a covenant, a group of them cast it aside ? Nay, most of them do not (truly) believe.
Is it always to be the case that every time they make a solemn pledge some of them will violate it? The truth is that most of them do not believe.
(This reflects in their daily lives.) Is it not so that whenever they make a pledge with others, a party among them breaks it (and others feel liberated from their collective responsibility)? Nay, indeed, most of them do not believe in the Permanent Values
What! whenever they make a covenant, a party of them cast it aside? Nay, most of them do not believe
What ! every time they make a covenant, will a party among them throw it aside? Nay, most of them have no faith
Is it not so that, whenever they make a covenant, a group of them cast it aside? Indeed, most of them do not believe
Is it not (the case) that every time they make a promise, some party among them throws it aside? But most of them are faithless
Isn’t it true that whenever they enter into a covenant, a faction among them discards it? Indeed, most of them don’t believe.
Is it not that whenever they make a covenant, some of them toss it aside? In fact, most of them do not believe
Is it not [true] that every time they took a covenant a party of them threw it away? But, [in fact], most of them do not believe
And whenever they make a covenant, a party of them throw it away? Nay, most of them do not believe.
Is it not (the case) that every time they make a covenant, some party among them throw it aside?- Nay, Most of them are faithless
Is it not (the case) that every time they make a covenant, some party among them throw it aside?- Nay, Most of them are faithless
وَلَمَّا جَاۤءَهُمۡ رَسُولࣱ مِّنۡ عِندِ ٱللَّهِ مُصَدِّقࣱ لِّمَا مَعَهُمۡ نَبَذَ فَرِیقࣱ مِّنَ ٱلَّذِینَ أُوتُوا۟ ٱلۡكِتَـٰبَ كِتَـٰبَ ٱللَّهِ وَرَاۤءَ ظُهُورِهِمۡ كَأَنَّهُمۡ لَا یَعۡلَمُونَ ١٠١
When God sent them a messenger confirming the Scriptures they already had, some of those who had received the Scripture before threw the Book of God over their shoulders as if they had no knowledge
And whenever a Messenger from Allah came to them confirming what was with them, a group of those who were given the Scripture threw away the book of Allah behind their backs as if they did not know,
And whenever there came unto them an apostle from Allah confessing to that which was with them, a Party among those who were vouchsafed the Book, cast Allah's Book behind their backs as though they knew not
When a messenger was sent to them by God affirming the Books they had already received, some of them put (His message) behind their backs as if they had no knowledge of it
When a Rasul from Allah came to them confirming that which was with them, a group of those who had been given the Book (knowledge) threw the Book of Allah (the knowledge of the reality and sunnatullah) behind their backs (because he wasn’t a Jew), as if they did not know the truth.
When a Messenger comes to them from Allah confirming what is with them, a group of those who have been given the Book disdainfully toss the Book of Allah behind their backs, just as if they did not know.
And when there came to them an apostle from Allah, confirming that which is with them, a part of those who were given the Book cast the Book of Allah behind their back, as if they did not know [that it is Allah’s Book]
(This is not all.) When (finally) there has come to them a Messenger from God, confirming what (of the truth) they already possess, a party of those who were given the Book (the Torah) have (instead of paying heed to what it contains concerning the Last Messenger) flung the Book of God (the Qur’an) behind their backs, as if they did not know (that it is a Book from God and that the Messenger who has brought it is the Last Prophet they have been anticipating.
And (now) when a great Messenger (Muhammad) has come to them from Allah confirming that (Scripture) which is with them, a party of those who were given the Scripture cast away the Book of Allah behind their backs, as if they know (it) not
When there has come to them a Messenger from God confirming what was with them, a party of them that were given the Book reject the Book of God behind their backs, as though they knew not
And when a messenger from God came to them confirming what is with them, then some people of the book threw God’s book behind their backs as if they did not know.
Now that a Messenger of God has come to them, who confirms what is with them (the original Scriptures), a group of the people of the Scriptures (Jews and Christians) choose to deny him. By doing so, they deny their own Scripture
And when there came to them a messenger from God, reflecting the truth of what was with them, a group of the people of the Book threw away the Book of God behind their backs, as if they did not know it
For when a messenger from Allah came to them confirming what they had, a group of those who were given the Scripture threw the Scripture of Allah behind their backs as if they did not know,
And when there comes to them an apostle confirming what they have, a part of those who have received the Book repudiate God's book, casting it behind their backs as though they did not know
And when a Noble Messenger from Allah came to them, confirming the Book(s) which they possessed, a group of those who have received the Book(s) flung the Book of Allah behind their backs as if they were totally unaware
And when a messenger from Allah’s presence came unto them testifying to the truthfulness of that which was with them already, a party of those who were given the book discarded the book of Allah behind their backs as though they know not.
And when there came unto them an Apostle from God, confirming that scripture which was with them, some of those to whom the scriptures were given, cast the book of God behind their backs, as if they knew it not
And when there comes to them an apostle confirming what they have, a party of those who have received the Book repudiate Allah´s book, casting it behind their backs as though they did not know
And now that a Messenger has come to them from Allah confirming what was with them, some of those to whom the Book was given reject the Book of Allah behind their backs, as though they knew nothin
And when there came to them an apostle from God, affirming the previous revelations made to them, some of those to whom the Scriptures were given, threw the Book of God behind their backs as if they knew it not
And whenever came to them a Messenger from Allah confirming and rehearsing what is with them, a group of the people who were given Al-Kitab threw away the Book of Allah (Kitabullah) behind their backs, as if they do not know
And when a Messenger drew near them from God—one who establishes as true what was with them— a group of people repudiated among those who were given the Book, the Book of God—behind their backs as if they had not been knowing that it was God’s Book.
Whenever a messenger came to them from Allah, he confirmed (the Torah) that was with them. Some of the people of the Book pushed the Book of Allah behind their backs, pretending not to know it.
Whenever there came to them a Messenger from Allah confirming their own Holy Book, a group from those to whom the Holy book were given cast off the Book of Allah behind their backs as if they knew nothing about it
And whenever a Messenger came to them from Allah, confirming that Scripture which they already possessed, some from among the people of the Book threw the Book of Allah behind their backs as though they knew nothing about it
And when there came to them a messenger from Allah verifying that which they have, party of those who were given the Book threw the Book of Allah behind their backs as if they knew nothing
And when a messenger came to them from Allah, confirming that which was with them, a party of those who were given the book, cast the book of Allah behind their backs as if they did not know,
And when there came to them a Messenger from Allah, confirming what is with them, a section of those, who were given the Book, threw Allah's Book behind their backs, as if they knew nothing
And (likewise), when there came to them from Allah the Messenger, (Muhammad, blessings and peace be upon him,) who (originally) confirms that Book which they (already) possessed, a party of the People of the Book threw the (same) Book of Allah (the Torah) behind their backs as if they did not know (it, whereas the same Torah had brought them the good news of the holy arrival of Muhammad the Last Prophet [blessings and peace be upon him])
And when a messenger came to them from God, authenticating what was with them, a group of those who had already received the scripture placed God's scripture behind their backs as if they did not know
And when a messenger came to them from God, authenticating what was with them, a group of those who had already received the Book placed the Book of God behind their backs as if they did not know.
And when a messenger came to them from God, affirming what was with them, a group of those who had already received the Book placed the Book of God behind their backs as if they did not know.
And when a messenger came to them from at God confirming to what (is) with them, a group from those who were given The Book , discarded/rejected God's Book behind their backs, as if they do not know
And [even now,] when there has come unto them an apostle from God, confirming the truth already in their possession, some of those who were granted revelation aforetime cast the divine writ behind their backs as though unaware [of what it says]
And [even now] when there has come unto them an apostle from Allah, confirming the truth already in their possession, some of those who were granted revelation aforetime cast the divine Writ behind their backs as though unaware [of what it says]
And as soon as (there) has come to them a Messenger from the Providence of Allah, sincerely (verifying) what was with them, a group of them that were brought the Book flung the Book of Allah beyond their backs, as if they did not know
And when there cometh unto them a messenger from Allah, confirming that which they possess, a party of those who have received the Scripture fling the Scripture of Allah behind their backs as if they knew not
When a Messenger of God came to them confirming the ( original) revelation that they already had received, a group of those who had the Scripture with them, threw the Book of God behind their backs as if they did not know anything about it
And when a messenger from Allah came to them, confirming what was already with them, some from among the people of the Book threw the Book of Allah behind their backs, as if they did not know
When there comes to them a ‘Messenger’ from Allâh, (‘Muhammad’), who establishes the Truth of that which is with them, a party of those who have given the ‘Scripture’ hurl the ‘Scripture’ of Allâh forcefully behind their back as if they had no knowledge of it.
And now, there has come to them a messenger from Allah who has confirmed that which they already have with them. Yet, some of those who were given the scriptures (earlier) toss the book of Allah behind their backs. (They act) as if they know nothing
And when there comes to them an Apostle from Allâh confirming the Truth which they already possess, a party of those who have been given the Scripture hurl the Book of Allâh forcefully behind their back as if they had no knowledge of It.
And when the prophesy in the authentic AL-Tawrah was fulfilled and the Prophet Muhammad arrived carrying the final message from Allah with the Quran validating AL-Tawrah, some of them shut their eyes to the prophesy ignoring their own Book which conforms to the will of Allah and turned their backs upon it as if they were never aware
When a messenger from Allah came to them, confirming what they already had, a group of the People of The Book refused to accept it, pretending that they had never heard of it.
Now, when a messenger from Allah has come to them—confirming their own Scriptures—some of the People of the Book cast the Book of Allah behind their backs as if they did not know.
And whenever a messenger from Allah comes to them to confirm what they already have, a group from those who were given the book throw the book of Allah behind themselves as if they did not know it.
And now that an apostle has come to them from God confirming their own Scriptures, some of those to whom the Book was given cast off the Book of God over their backs, as though they know nothing of it
Now that a messenger from GOD has come to them, and even though he proves and confirms their own scripture, some followers of the scripture (Jews, Christians, and Muslims) disregard GOD's scripture behind their backs, as if they never had any scripture.
And when a messenger from God comes to them confirming what they have, some recipients of the Book throw God's Book behind their backs as if they knew nothing of it.
And when a messenger from God comes to them confirming what they have, some recipients of the Book throw God’s Book behind their backs as if they knew nothing of it.
And when there came to them a messenger from Allah, confirming what they had, a team among those who were given the Book forsake Allah’s Book behind their backs, as if they were not knowing.
And when there came to them a Messenger from Allah, confirming what was with them, a part of them who were given the Book cast the Book of Allah behind their backs, as though they knew (it) not!
And now that a Messenger from God has come to them, confirming what is already in their possession, some of those who had been given the Scriptures cast God's Book behind their backs as though they know nothing.
And now when a Messenger has come to them from Allah confirming the Truth in what they have, a party among those who were given the Scripture before, cast the Scripture (Torah) behind their backs as though unaware (of what it says about the advent of the Messenger in Arabia (Deuteronomy 18:15-18)
And when there came to them an Apostle from Allah verifying that which they have, a party of those who were given the Book threw the Book of Allah behind their backs as if they knew nothing
And now that there has come to them a messenger from ALLAH, fulfilling that which is with them, a party of the people to whom the Book was given have thrown the Book of ALLAH behind their backs, as if they know it not
And when there came to them a messenger from God, confirming that which is with them, a group of those who have been given the Book cast the Book of God behind their backs, as if they know not
And when there came to them a messenger from Allah, confirming what was with them: A party of the People of the Book threw away the Book of Allah behind their backs, as if they did not know
And when there came to them a Messenger from God, confirming what was with them, a faction of those who were given the Scripture threw the Scripture of God behind their backs, as though they didn’t know.
And when there came to them a messenger from God, confirming what they had, a faction of those who were given the Book threw the Book of God behind their backs, as if they do not know
And when a messenger from Allah came to them confirming that which was with them, a party of those who had been given the Scripture threw the Scripture of Allah behind their backs as if they did not know [what it contained]
And when there comes to them a messenger confirming what they have, a part of those who have received the Book reject God's book, casting it behind their backs as though they did not know.
And when there came to them an apostle from God, confirming what was with them, a party of the people of the Book threw away the Book of God behind their backs, as if (it had been something) they did not know
And when there came to them a messenger from Allah, confirming what was with them, a party of the people of the Book threw away the Book of Allah behind their backs, as if (it had been something) they did not know
وَٱتَّبَعُوا۟ مَا تَتۡلُوا۟ ٱلشَّیَـٰطِینُ عَلَىٰ مُلۡكِ سُلَیۡمَـٰنَۖ وَمَا كَفَرَ سُلَیۡمَـٰنُ وَلَـٰكِنَّ ٱلشَّیَـٰطِینَ كَفَرُوا۟ یُعَلِّمُونَ ٱلنَّاسَ ٱلسِّحۡرَ وَمَاۤ أُنزِلَ عَلَى ٱلۡمَلَكَیۡنِ بِبَابِلَ هَـٰرُوتَ وَمَـٰرُوتَۚ وَمَا یُعَلِّمَانِ مِنۡ أَحَدٍ حَتَّىٰ یَقُولَاۤ إِنَّمَا نَحۡنُ فِتۡنَةࣱ فَلَا تَكۡفُرۡۖ فَیَتَعَلَّمُونَ مِنۡهُمَا مَا یُفَرِّقُونَ بِهِۦ بَیۡنَ ٱلۡمَرۡءِ وَزَوۡجِهِۦۚ وَمَا هُم بِضَاۤرِّینَ بِهِۦ مِنۡ أَحَدٍ إِلَّا بِإِذۡنِ ٱللَّهِۚ وَیَتَعَلَّمُونَ مَا یَضُرُّهُمۡ وَلَا یَنفَعُهُمۡۚ وَلَقَدۡ عَلِمُوا۟ لَمَنِ ٱشۡتَرَىٰهُ مَا لَهُۥ فِی ٱلۡءَاخِرَةِ مِنۡ خَلَـٰقࣲۚ وَلَبِئۡسَ مَا شَرَوۡا۟ بِهِۦۤ أَنفُسَهُمۡۚ لَوۡ كَانُوا۟ یَعۡلَمُونَ ١٠٢
and followed what the evil ones had fabricated about the Kingdom of Solomon instead. Not that Solomon himself was a disbeliever; it was the evil ones who were disbelievers. They taught people witchcraft and what was revealed in Babylon to the two angels Harut and Marut. Yet these two never taught anyone without first warning him, ‘We are sent only to tempt- do not disbelieve.’ From these two, they learned what can cause discord between man and wife, although they harm no one with it except by God’s leave. They learned what harmed them, not what benefited them, knowing full well that whoever gained [this knowledge] would lose any share in the Hereafter. Evil indeed is the [price] for which they sold their souls, if only they knew
and they followed what the devils (falsely) recited in the kingdom of Solomon. Solomon did not disbelieve, but the devils disbelieved, teaching people magic and what was revealed at (the city of) Babylon to the 2 angels, Harut and Marut. Neither of these 2 angels taught (magic) anyone till they had said: “We are only for trial, so don’t disbelieve.” (In spite of this warning) people did learn from these 2 angels by which they could separate between husband and wife, but they could not harm anyone with it except by the permission of Allah. And they learned what harms them and not profits them. Indeed they knew that whoever buys it (magic), there is no share in the Hereafter. How bad indeed was what they sold it for their own selves, if they but knew!
And they follow that which the Satans recited in the reign of Sulaiman; and Sulaiman blasphemed not, but the Satans blasphemed.; teaching people magic; and they follow that also which was sent down unto the two angels in Babil, Harut, and Marut. Unto none the twain taught it until they had said: We are but a temptation, so blaspheme not; but they learned from the twain that wherewith they might separate man from his wife; and they could harm none thereby save by Allah's will. And they have learnt that which harmeth them, and profiteth them not; and assuredly they know that whosoever purchaseth it, his is no portion in the Hereafter. And surely vile is the price for which they have bartered themselves, if they but knew
And they follow what devilish beings used to chant against the authority of Solomon, though Solomon never disbelieved and only the devils denied, who taught sorcery to men, which, they said, had been revealed to the angels of Babylon, Harut and Marut, who, however, never taught it without saying: "We have been sent to deceive you, so do not renounce (your faith)." They learnt what led to discord between husband and wife. Yet they could not harm any one or without the dispensation of God. And they learnt what harmed them and brought no gain. They knew indeed whoever bought this had no place in the world to come, and that surely they had sold themselves for something that was vile. If only they had sense
They had also followed the devils (those who cause corruption by inciting the illusion) in regards to (denying) the sovereignty (administration) of Solomon (formed by his essential reality). It was not Solomon who disbelieved (curtained from his reality), but the devils who (by following their illusions) disbelieved (denied the reality), teaching people magic and that which was revealed to the two angels (to Maleek) at Babylon, Harut and Marut. But the two angels did not teach anything to anyone without saying, “We are but a trial, so do not become a disbeliever by covering that which is in your essence (by resorting to external forces to practice magic).” And yet they learned from them that which causes separation between a man and his wife. But they cannot harm anyone except with permission from Allah. They were learning what harms them and not what benefits them. Indeed, those who purchased it (magic) will have no benefit in the eternal Hereafter. If only they knew how wretched the thing for which they sold the reality of their essence is.
They follow what the shaytans recited in the reign of Sulayman. Sulayman did not become kafir, but the shaytans did, teaching people sorcery and what had been sent down to Harut and Marut, the two angels in Babylon, who taught no one without first saying to him, ´We are merely a trial and temptation, so do not become kafir.´ People learned from them how to separate a man and his wife but they cannot harm anyone by it, except with Allah´s permission. They have learned what will harm them and will not benefit them. They know that any who deal in it will have no share in Next World. What an evil thing they have sold themselves for if they only knew!
And they followed what the devils pursued during Solomon’s reign —and Solomon did not turn faithless, but it was the devils who were faithless— teaching the people magic, and what was sent down to the two angels at Babylon, Harut and Marut, and they would not teach anyone without telling [him], ‘We are only a test, so do not be faithless.’ But they would learn from those two that with which they would cause a split between man and his wife —though they could not harm anyone with it except with Allah’s leave. And they would learn that which would harm them and bring them no benefit; though they certainly knew that anyone who buys it has no share in the Hereafter. Surely, evil is that for which they sold their souls; had they known
And (just as their ancestors did) they follow the fictions the satans invented and spread about the rule of Solomon (falsely attributing his employment of jinn, devils, and animals in his kingdom to sorcery). But (ascribing creativity or creative effect to sorcery is a kind of unbelief and) Solomon (being a Prophet and excellent servant of God) never disbelieved. Rather, the satans (who spread false things about his rule) disbelieved, teaching people sorcery and the (distorted form of the) knowledge that was sent down on Harut and Marut, the two angels in Babylon. And they (these two angels charged with teaching people some occult sciences such as breaking a spell and protection against sorcery) never taught them to anyone without first warning, "We are a trial, so do not disbelieve (– It is risky to learn the knowledge given to us, therefore use it in lawful ways, and beware of committing an act of unbelief by abusing it.)" And (yet) they (those who followed the falsehoods of the satans) learned from them (the two angels) that by which they might divide a man and his wife. But (though they wrongly attributed creative power to sorcery, in fact) they could not harm anyone thereby save by the leave of God. And they learned what would harm them, not what would profit them. Assuredly, they knew well that he who bought it (in exchange for God’s Book) will have no share (no happy portion) in the Hereafter. How evil was that for which they sold their selves; and if only they had known (acted like people of true knowledge and understanding)
Moreover, they (- the Jews of the Prophet's time) pursue (the same tactics) which the rebels had followed against the empire of Solomon. And it was not Solomon that had committed breach of faith, but it was the rebels that had committed breach of faith. They (- the Jews of Madinah) teach the people the modes of intriguing; and also (pursue) that which had (once) been revealed to the two angels, Harut and Marut in Babylon. But these two would not teach (anything to) anyone without first declaring, `We are but a trial (for you here), do not, therefore commit breach of faith.' So they (- the followers of Harut and Marut), learnt from them that (teaching) by which they made a distinction between man and his wife, (- they taught men only and not women), yet they would not harm anyone thereby (by their practice), save by the command of Allah. But these people (- the Jews of the Prophet's time, on the contrary) are learning things that would harm them and do them no good. (They do it) even though they know that he who adopts this course will have no share (of good) in the Hereafter. Indeed, evil is that thing which they have sold themselves for. Had they but known (this fact)
and they follow what the Satans recited over Solomon's kingdom. Solomon disbelieved not, but the Satans disbelieved, teaching the people sorcery, and that which was sent down upon Babylon's two angels, Harut and Marut; they taught not any man, without they said, 'We are but a temptation; do not disbelieve.' From them they learned how they might divide a man and his wife, yet they did not hurt any man thereby, save by the leave of God, and they learned what hurt them, and did not profit them, knowing well that whoso buys it shall have no share in the world to come; evil then was that they sold themselves for, if they had but known
And they followed what the devils read (to people) in Solomon's kingdom. Solomon did not disbelieve but the devils disbelieved, teaching people witchcraft and what was sent down to the two angels of Babylon, Harut and Marut. But neither of the two would teach anyone before saying: “We are only a temptation, so do not disbelieve.” But they learned from them what causes separation between a man and his wife. And they did not harm anyone with it except by God’s permission. And they learned things that harmed them and had no benefit for them. And they certainly knew that whoever buys it (witchcraft), he will have no share in the Hereafter. And what they sold themselves for was certainly miserable, if they knew (the truth).
These are the same people who used to practice black magic. The Satan had convinced them that the greatness of the Solomon’s kingdom was due to such practices! Solomon, in fact, was never involved in these types of activities as he was a believer. The Satan’s army [who practiced such things], however, belonged to the camp of the disbelievers. The tatters were enchanted by the knowledge of the two Angels known as Haroot and Maroot who were sent to the Babylon. These two, however, would always teach the art of the black magic with the following warning: “The possession of this trial is only meant for your trial (to see how you will use it.)” People, instead, used their knowledge to cast a spell between husbands and wives leading to their separation. The sorcerers, naturally, could not harm anyone without the permission of God [some miseries in life is meant by God to make man stronger.] What they learned, however, did not profit them. Besides, they knew well [before selling their souls to Satan] that the sorcery will ruin their Hereafter. If they knew what price they are paying for their fascination with magic
They followed what the devils recited against the power of Solomon. The blasphemer was not Solomon, but the devils, teaching human beings illusions, and such things as came down at Babylon to the angels Harut and Marut, but neither of these taught anyone without saying, “We are only a trial, so do not blaspheme.” They learned from them the means to sow discord between husband and wife. But they could not harm anyone except by God's permission. And they learned what harmed them, not what profited them. And they knew that the buyers of wrong would have no share in the happiness of the hereafter, and awful was the price for which they sold their souls, if they but knew
and they followed what the devils read during the reign of Solomon. But never did Solomon deny; rather it was the Satans who denied, teaching people sorcery and what was sent down in Babylon to the two angels Harut and Marut. And they do not teach anybody until they say, “We are but a means of trial, so do not deny (faith).” Even so, they learn from them the means to cause separation between a man and his spouse—but never could they harm anyone except by Allah's leave. And they learn what would harm them and not benefit them. Yet they did know that whoever purchased it would have no share in the Hereafter. So indeed, how miserable is what they sold themselves for, if they only knew!
And they follow that which the devils recited against Solomons kingdom;- it was not Solomon who misbelieved, but the devils who misbelieved, teaching men sorcery,- and what has been revealed to the two angels at Babylon, Harut and Marut; yet these taught no one until they said, 'We are but a temptation, so do not misbelieve.' Men learn from them only that by which they may part man and wife; but they can harm no one therewith, unless with the permission of God, and they learn what hurts them and profits them not. And yet they knew that he who purchased it would have no portion in the future; but sad is the price at which they have sold their souls, had they but known
And they followed what the devils used to read during the rule of Sulaiman (Solomon - peace and blessings be upon him); and Sulaiman did not disbelieve, but the devils disbelieved - they teach people magic; and that which was sent down to the two angels, Harut and Marut in Babylon; and the two (angels) never taught a thing to anyone until they used to say, “We are only a trial, therefore do not lose your faith” and they used to learn from them that by which they cause division between man and his wife; and they cannot harm anyone by it except by Allah’s command; and they learn what will harm them, not benefit them; and surely they know that whoever bargains for this will not have a share in the Hereafter; and for what an abject thing they have sold themselves; if only they knew
And they followed that which the devils falsely attribute to the Kingdom of Solomon. However Solomon disbelieved not and it was rather the devils that disbelieved. They taught mankind the magic and that which was sent down onto the two angels at Babul; Harut and Marut. And the two of them will teach no one until they tell that, “We are but a test therefore do not disbelieve.” But nonetheless they learned from the two of them that by which they cause a division between the man and his pair but they are not going to harm thereby anyone except by the permission of Allah. So they learned that which harms them and benefits them not. But surely they know that anyone who purchases such a thing, there is no share for him in the hereafter and how woeful it is that for which they sell their souls if only they knew.
And they followed the device which the devils devised against the kingdom of Solomon; and Solomon was not an unbeliever; but the devils believed not, they taught men sorcery, and that which was sent down to the two angels at Babel, Harut and Marut: Yet those two taught no man until they had said, verily we are a temptation, therefore be not an unbeliever. So men learned from those two a charm by which they might cause division between a man and his wife; but they hurt none thereby, unless by God's permission; and they learned that which would hurt them, and not profit them; and yet they knew that he who bought that art should have no part in the life to come, and woful is the price for which they have sold their souls, if they knew it
And they follow that which the devils recited against Solomon´s kingdom;- it was not Solomon who disbelieved, but the devils who disbelieved, teaching men sorcery, and what has been revealed to the two angels, Harut and Marut, at Babylon, yet neith
and follow what the devils recited over the Kingdom of Solomon. Solomon did not disbelieve, it is the devils who disbelieved, teaching people magic and that which was sent down upon the angels Harut and Marut in Babylon. They did not teach anyone, until both had said: 'We have been sent as a trial; do not disbelieve. ' From them they learned how they might separate a husband and his wife. However, they did not harm anyone with it, except by the permission of Allah. Indeed, they learned what harms them and does not profit them, yet they knew that anyone who buys it would have no share in the Everlasting Life. Evil is that for which they have sold their souls, if they but knew
And they followed what the Satans read in the reign of Solomon: not that Solomon was unbelieving, but the Satans were unbelieving. Sorcery did they teach to men, and what had been revealed to the two angels, Harut and Marut, at Babel. Yet no man did these two teach until they had said, "We are only a temptation. Be not then an unbeliever." From these two did men learn how to cause division between man and wife: but unless by leave of God, no man did they harm thereby. They learned, indeed, what would harm and not profit them; and yet they knew that he who bought that art should have no part in the life to come! And vile the price for which they have sold themselves, - if they had but known it
And they accepted (without investigation) what the satans propagated against the empire of Sulaiman (Solomon), although Sulaiman did no blasphemy, rather the devils rejected (the Original). They teach magic to people and what was delivered at Babel (Babylon) to two angels - Harut and Marut. And these two provided no knowledge (to counteract magic) to any one till the twain warned: “We are on trial, so do not blaspheme (by misusing this knowledge).” Then they gain knowledge from the two by which they cause separation between man and his wife. And they could not thus harm any one except by Allah’s permission. And they are learning which harms them and does not benefit them. And they certainly knew that whoever purchased this (magic) would have no happiness in the Hereafter. And filthy it is for which they have sold their selves, if they had been knowing (the punishment)
And they followed what the satans recount during the dominion of Solomon. And Solomon was not ungrateful, except the satans were ungrateful. They teach humanity sorcery, and what was caused to descend to the two angels at Babylon—Harut and Marut. But neither of these two teach anyone unless they say: We are only a test, so be not ungrateful. And they learn from these two that by it they separate and divide between a man and his spouse. And they were not ones who injured anyone with it, but by the permission of God. And they learn what hurts them and profits them not. And, certainly, they knew that whoever bought it, for him in the world to come was not any apportionment. And miserable was that for which they sold themselves. Would that they had been knowing!
They followed what the evil ones sent during the reign of Solomon. Solomon was not evil, but the blasphemers were evil. They taught people black magic and things they learned in Babylon from the angels Harut and Marut. Neither of (the angels) taught anyone without saying, “We are a test for you, so do not blaspheme [by using science in the wrong way].” (Evil) people learned from (Harut and Marut) a way to cause trouble between a man and wife. They could not harm anyone, however, except as Allah allowed. They learned what harmed them instead of what helped them. They certainly knew that the traders of (magic) would share no happiness in the hereafter. Condemned was the price for which they sold their souls. If they only knew!
and accepted what the Satans falsely attributed to the kingdom of Solomon; not that Solomon was an unbeliever, it was the Satans who were unbelievers; they taught witchcraft to the people and that which was revealed to the two angels, Harut and Marut in the city of Babylon. Yet, these two angels never taught magic to anyone without saying: "We have been sent to tempt you; do not renounce your faith." In spite of this warning, those people kept on learning from the angels, the magic of which could cause discord between husband and wife; although they could harm none with it except with Allah’s permission. They learned, indeed, what harmed them and did not profit them; even though they knew fully well that the buyers of magic would have no share in the happiness of the Hereafter. Surely, they sold their souls for a bad price, if they could understand it
(Instead of this,) they began to follow that (magic) to which the devils falsely attributed (the greatness of) the kingdom of Solomon. In fact Solomon was never involved in any practice of disbelief, but the satans, who taught magic to the people were themselves guilty of disbelief. They were after that thing which was sent to Harut and Marut, the two angels at Babylon. Whenever these two angels taught black art to anyone, they would always give a clear warning beforehand, saying, "We are merely a trial for you; so you should not commit blasphemy. But in spite of this warning, those people used to learn from the angels the art which caused division between husband and wife. Although it was obvious that they could not do any harm to anyone by means of this magic without Allah´s permission, yet they learnt that art which could not be profitable even for them but was actually harmful. Moreover, they knew it full well that anyone, who purchased that art, would have no share in the Hereafter. What a vile commodity it was for which they sold off their souls, if they had but known it
And they follow what the devils fabricated against the kingdom of Solomon. And Solomon disbelieved not, but the devils disbelieved, teaching men enchantment. And it was not revealed to the two angels in Babel, Harut and Marut. Nor did they teach (it to) anyone, so that they should have said, We are only a trial, so disbelieve not. But they learn from these two (sources) that by which they make a distinction between a man and his wife. And they cannot hurt with it anyone except with Allah's permission. And they learn that which harms them and profits them not. And certainly they know that he who buys it has no share of good in the Hereafter. And surely evil is the price for which they have sold their souls, did they but know
and followed that which the devils read (and taught) against the (miraculous) power of Sulaiman. And Sulaiman did not reject but the devils rejected, teaching people magic and that which was sent down upon the two angels Harut and Marut at Babel. And they (the two angels) did not teach anyone until they said, "We are only a trial, so do not be infidels." Then they learnt from these two (angels) that which caused division between a man and his wife, and they did not harm anyone with it except with the permission of Allah; and they learnt that which harmed them and not that which profited them. And they surely knew that whoever purchased it, he had no share for himself in the hereafter. And evil was the price for which they sold themselves, had they but known.
And, during the reign of Solomonh, they followed what the satanic folk recited to them. And Solomon did not suppress the Truth, but the satanic folk did. They taught the people sorcery and what came down at Babylon upon the two Angels, Haaroot and Maaroot. And the two did not teach it to anyone till they informed him/her, "We are but a test for you. Do not then suppress the Truth." Even then, people learnt from the two that with which they could bring about separation between man and his wife - and they could not harm anyone therewith except by Allah's leave - and they learnt what harmed, and not what benefited, them. And they did know that whoever bought it, would have no share of happiness in the Hereafter. And vile indeed was what they traded their own selves for, if only they knew
And they (the Jews) pursued that (magic) which the devils used to recite during the reign of Sulayman (Solomon). Sulayman (Solomon) did not disbelieve (in any way). It was, in fact, the devils that disbelieved. They used to teach witchcraft to the people and (also) pursued that (sorcery) which was sent down upon the two angels named Harut and Marut in Babylon. They both did not teach anything to anyone, except that they would say: ‘We are merely (for) trial, therefore, do not become disbelievers (by putting faith in it).’ In spite of that they (the Jews) used to learn such (magic) from both of them by which they caused separation between husband and wife. Yet they cannot harm anyone by this except under the command of Allah. And they learn only the things which are harmful to them and bring them no profit. And surely they (also) knew that he who would buy this (sorcery or disbelief) would not have any share in the Hereafter. And most evil is that for which they sold (the real well-being or the success of) their souls (in the Hereafter). Would that they knew (the truth of) this (bargain)
And they followed what the devils recited regarding Solomon's kingship. Solomon did not reject, but it was the devils that rejected by teaching people magic, and teaching them what was sent down on the two Angels in Babylon, Haroot and Maroot. They did not teach anyone until they would Say: "We are a test, so do not lose faith!" Thus they teach what can separate between a person and his mate; but they cannot harm anyone except by God's permission. And they learn what harms them and does not benefit them, and they have known that he who purchases such has no place in the Hereafter. Miserable indeed is what they purchased with their souls if only they knew
And they followed what the devils recited regarding the kingship of Solomon. Solomon did not reject, but it was the devils who rejected by teaching people magic, and teaching them what was sent down on the two angels in Babylon, Haroot and Maroot. They did not teach anyone until they would say: "We are a test, so do not lose faith!" Thus they teach what can separate between a person and his mate; but they cannot harm anyone except with the permission of God. And they learn what harms them and does not benefit them, and they have known that he who purchases such has no place in the Hereafter. Miserable indeed is what they purchased with their souls if only they knew!
And they followed what the devils recited regarding the kingship of Solomon. Solomon did not reject, but it was the devils who rejected; teaching people magic and what was sent down on the two angels in Babylon: Haroot and Maroot. Though these two did not teach anyone until they said: "We are but a trial, so do not renounce!" Thus they learn from them what can separate between a person and his mate; but they cannot harm anyone except with the permission of God. And they learn what harms them and does not benefit them, and they have known that he who purchases such has no place in the Hereafter. Miserable indeed is what they purchased with their souls if only they knew!
And they followed what the devils read/recite on Soliman's kingdom/ownership and Soliman did not disbelieve, and but the devils disbelieved. They teach the people the magic/sorcery and what was descended on the two kings/angels Harut and Marutat Babylon, and they (B) do not teach from anyone until they (B) say: "But we are a test , so do not disbelieve". So they learn from them (B) what they separate with it between the human/man and his wife, and they are not with harming with it from anyone except with God's permission. And they learn what harms them and does not benefit them, and they had known for who (E) bought it, (there is) no share of blessing/fortune for him in the end (other life), and how bad (E) (is) what they bought/volunteered with it themselves, if they were knowing
and follow [instead] that which the evil ones used to practice during Solomon's reign - for it was not Solomon who denied the truth, but those evil ones denied it by teaching people sorcery -; and [they follow] that which has come down through the two angels in Babylon, Hurut and Marut-although these two never taught it to anyone without first declaring, "We are but a temptation to evil: do not, then, deny [God's] truth!" And they learn from these two how to create discord between a man and his wife; but whereas they can harm none thereby save by God's leave, they acquire a knowledge that only harms themselves and does not benefit them - although they know; indeed, that he who acquires this [knowledge] shall have no share in the good of the life to come. For, vile indeed is that [art] for which they have sold their own selves -had they but known it
And they [the Israelis] follow what the satans dictated during Sulay man’s reign — for it was not Sulayman who denied the truth, but those satans denied it by teaching people sorcery — and [they follow] that which has come down through the two angels in Babylon, Harut and Marut, even though these two never taught it to anyone without first declaring, “We are but a temptation to evil: do not, then, deny the truth [of Allah’s power]!” And they learn from these two how to create discord between a man and his wife; but whereas they can harm none thereby save by Allah’s leave, they acquire a knowledge that only harms themselves and does not benefit them although they know, indeed, that he who acquires this [knowledge] shall have no share in the good of the life to come. For vile indeed is that for which they have sold their own selves, had they but known it
And they closely followed what the Ash-Shayatin (the all-vicious (ones), i.e., the devils) recited over Sulayman's (Soloman's) kingdom. And in no way did Sulayman (Solomon) disbelieve but Ash- Shayatin (The all-vicious (ones), i.e., the devils) disbelieved, teaching mankind sorcery, and that which was sent down upon the two Angels in Babil, (Babylon) Harut and Marut; and in no way did they teach anyone till they said, "Surely we are only a temptation, so, do not disbelieve." Then from them (The two angels) they learned that by which they could cause separation between a person and his spouse. And in no way are they harming anyone except by the permission of Allah ; and they learned what harmed them and did not profit them. And indeed they already knew that indeed whoever trades it, in no way should he have any apportioning (of Grace) in the Hereafter; and miserable indeed was (that) for which they bartered themselves, if they had known (the Truth)
And follow that which the devils falsely related against the kingdom of Solomon. Solomon disbelieved not; but the devils disbelieved, teaching mankind magic and that which was revealed to the two angels in Babel, Harut and Marut. Nor did they (the two angels) teach it to anyone till they had said: We are only a temptation, therefore disbelieve not (in the guidance of Allah). And from these two (angles) people learn that by which they cause division between man and wife; but they injure thereby no-one save by Allah's leave. And they learn that which harmeth them and profiteth them not. And surely they do know that he who trafficketh therein will have no (happy) portion in the Hereafter; and surely evil is the price for which they sell their souls, if they but knew
They followed the incantations that the devils used against the kingdom of Solomon. Solomon did not hide the truth but the devils did. They taught magic to the people and whatever was revealed to the two angels, Harut and Marut, in Babylon. The two angels did not teach anything to anyone without saying, "Our case is a temptation for the people, so do not hide the truth." People learned something from the two angels that could cause discord between a man and his wife. However, they could harm no one except by the permission of God. In fact, the (people) learned things that would harm them and render them no benefit. They knew very well that one who engaged in witchcraft would have no reward in the life hereafter. Would that they had known that they had sold their souls for that which is vile
They followed what the devils used to recite in the reign of Sulaiman (Solomon); and it was not Sulaiman who became an infidel, but the devils did become infidels, teaching people magic, and what had been sent down to the two angels, Harut and Marut, in Babylon. And these two did not teach anyone without first having said (to him), .We are but a trial, so do not go infidel. Then, they used to learn from them that with which they could cause separation between a man and his wife. But they were not to bring harm through it to anyone without the will of Allah.They used to learn what harmed them and did no good to them; and they certainly knew that he who buys it has no share in the Hereafter. And, indeed, vile is the thing for which they sold themselves away. If only they knew
They, (the ‘Children of Israel’), followed that which the devils had recited falsely against the reign of ‘Solomon’, while ‘Solomon’ did not disobey (Allâh's commands, neither did he learn or practice witchcraft). But the devils refused to comply with (Allâh's commands), teaching the people witchcraft and that which was revealed unto the two angels at Babylon, 'Hārūt' and 'Mārūt'. These two (‘Angels’) did not teach any one unless they used to say: "We are just a temptation, thus, follow and honor (Allâh's commands)." Consequently, from these two ‘Angels’, they learned how they could divide a man and his wife. But they could not, thus, harm anyone except by the permission of Allâh. They learned what hurts them, not what profits them, while knowing well that the buyers of it, (witchcraft), would have no share in the ‘Hereafter’. Evil was the price for that which they sold their own selves, If only they had spiritual gift of knowledge.
They pursued whatever the Shaitans recited (and related) to them in the name and authority of King Sulaiman. It was not Sulaiman who disbelieved (or disobeyed). The Shaitans disbelieved (and denied). They taught people the craft of magic and that (esoteric) art that was revealed to the two angels, Harut and Marut at Babylon. Before the two angels would teach that craft to anyone, they would declare, "We are actually just a trial for you. So do not (succumb to temptations and) be the disbelievers." Yet they studied from those two (angels), that which caused estrangement between a man and his wife. No one could they harm by it, except by Allah´s permission. They studied that which could only hurt them; it did not benefit them (at all). They definitely knew that the one who acquires this (craft) shall have no share in the (blessings of the) life-to-come. And evil indeed was what they purchased (and paid for) with their souls! If only they knew
They - (the Children of Israel) - followed that which the devils had falsely recited against the reign of Solomon while Solomon didn’t violate (Allâh's Commandments, neither did he learn or practice witchcraft). But the devils refused to comply with (what Allâh has commanded), teaching the people witchcraft and that which was revealed to the two Angels at Babylon, Hārūt' and Mārūt. These two (Angels) didn’t teach any one unless they used to say: ‘We are just a temptation, thus, follow and honor (what Allâh has commanded)’. Consequently, from these two Angels, they learned how they could divide a man and his wife. But they could not, thus, harm anyone except by the will of Allâh. They learned what hurts them, not what profits them, while knowing well that the buyers of it - (witchcraft) - would have no share in the Hereafter. How deplorable was the price for that which they sold their own selves, If only they had spiritual gift of knowledge (about the dire consequences of their evil acts) .
And they pursued vanity and neglected religion; they were attracted to characteristics befitting AL-Shayatin who attributed Sulayman's (Solomon) prerogative of Prophethood and power to the art of sorcery and occult qualities; a defying impiety and a serious offence for which Sulayman was innocent. In fact it was the blasphemers who defied Allah. They taught people necromancy which they practised through contact with evil spirits and through the knowledge they acquired from revelations imparted to the two angelic Babylonians Harut and Marut. But Harut and Marut made it clear that their art was a source of temptation and an incitement to evil and they cautioned against indulgence as it meant defiance to Allah. Yet those blasphemers pursued the evil aspect of this art using those spirits to sow discord between husband and wife and other similar evil acts. Nonetheless no one suffers harm unless divinely predetermined. They applied themselves to learning the art which inflicts harm upon them and they derive no profit from it. Yet they knew that he who engages in sorcery for vice shall have no bliss of the Hereafter; how worthless was the price they received for selling their own souls to immorality and wickedness if they only knew
They blindlyfollowed the devilish people who had fabricated about the kingdom of Sulayman. Sulayman did not disbelieve; rather, it was the devilish people who became disbelievers by teaching people magic and what had been given to the two angels, Harut and Marut, in Babylon. These two angels did not teach anyone until they had warned them: “We are sent asa test, so do not disbelieve”. From these two angels, they learned how to create conflict between husband and wife, but they couldn’t harm anyone without Allah’s permission. So, people studied what harmed them rather than what benefitted them, knowing that anyone who gained this knowledge of magicwill have no share in the Hereafter. How wretched is what they have sold themselves for! If only they knew!
They ˹instead˺ followed the magic promoted by the devils during the reign of Solomon. Never did Solomon disbelieve, rather the devils disbelieved. They taught magic to the people, along with what had been revealed to the two angels, Hârût and Mârût, in Babylon. The two angels never taught anyone without saying, “We are only a test ˹for you˺, so do not abandon ˹your˺ faith.” Yet people learned ˹magic˺ that caused a rift ˹even˺ between husband and wife; although their magic could not harm anyone except by Allah’s Will. They learned what harmed them and did not benefit them—although they already knew that whoever buys into magic would have no share in the Hereafter. Miserable indeed was the price for which they sold their souls, if only they knew!
And they follow that which the devils ascribe to the kingdom of Sulayman (Solomon), yet Sulayman did not reject (the truth), but the devils rejected it, teaching people magic and that which had been revealed to the two angels in Babylon, Harut and Marut; and the two did not teach anyone without saying, "we are a test, so don´t reject (the truth)"; so they learn from them how to split a man from his wife, but they cannot harm anybody with it except by Allah´s permission; and they learn what harms them and does not benefit them. And they knew already that whoever sells out to it will have no share in the hereafter. Bad is what they sold themselves for if they knew.
and accept what the demons tell of Solomon‘s kingdom. Not that Solomon was an unbeliever: it is the demons who are unbelievers. They teach the people witchcraft and that which was revealed to the angels Hārūt and Mārūt in Babylon. Yet they never instruct any without saying beforehand: ‘We have been sent only to tempt you; do not blaspheme.‘ From these two, they learn that which creates discord between husband and wife, although they can harm none with what they learn except by God‘s leave. They learn what harms them and does not profit them; yet they know full well that anyone who engaged in that traffic would have no share in the life to come. Vile is that for which they have sold their souls, if they but knew it
They pursued what the devils taught concerning Solomon's kingdom. Solomon, however, was not a disbeliever, but the devils were disbelievers. They taught the people sorcery, and that which was sent down through the two angels of Babel, Haroot and Maroot. These two did not divulge such knowledge without pointing out: "This is a test. You shall not abuse such knowledge." But the people used it in such evil schemes as the breaking up of marriages. They can never harm anyone against the will of GOD. They thus learn what hurts them, not what benefits them, and they know full well that whoever practices witchcraft will have no share in the Hereafter. Miserable indeed is what they sell their souls for, if they only knew.
Instead, they followed what the evil ones used to practice during Solomon's reign. Not that Solomon himself was one who denied the truth; it was the evil ones who denied the truth. They taught people witchcraft and what was revealed in Babylon to the two angels Harut and Marut, although these two never taught it to anyone without first declaring, "We are nothing more than a temptation to evil: Do not deny [God's] truth." From these two, they learned what can separate a man from his wife, although they harm no one with it except with God's permission. They learned what harmed them, not what benefited them, knowing full well that whoever acquired [this knowledge] would have no share in the Hereafter. Surely, evil is the [price] for which they sold their souls, if only they realized that.
Instead, they followed what the evil ones used to practice during Solomon’s reign. Not that Solomon himself was one who denied the truth; it was the evil ones who denied the truth. They taught people witchcraft and what was revealed in Babylon to the two angels Harut and Marut, although these two never taught it to anyone without first declaring, "We are nothing more than a temptation to evil: Do not deny [God's] truth.” From these two, they learned what can separate a man from his wife, although they harm no one with it except with God's permission. They learned what harmed them, not what benefited them, knowing full well that whoever acquired [this knowledge] would have no share in the Hereafter. Surely, evil is the [price] for which they sold their souls, if only they realized that.
And they followed what the devils were reciting upon Solomon’s reign. It was not Solomon who disbelieved, but it was the devils who disbelieved. They are teaching the people, the witchcraft and what was sent down in Babylon to the two angels Harut and Marut. They were not teaching anyone until they had said, “Surely, we are. infatuation, so do not disbelieve.” So, they are learning from them what is with it. They are separating between the man and his wife. And they were not harming anyone except with Allah’s permission. And they are learning what would harm them and not benefiting them. And already they knew that whoever purchased it, will not have any share in the Hereafter. And it was wretched what they purchased with it themselves, if they were knowing.
And they followed what the Shaitans chanted of sorcery in the reign of Solomon; and Solomon disbelieved not, but the Shaitans disbelieved by teaching people sorcery; and that which was sent down to the two angels, Harut and Marut, in Babylon. Even though they (the two) never taught anyone without saying: ' We are only a trial for you, therefore do not disbelieve'. So they learned from these two (magic spells) by which they might cause separation between a man and his wife, though they cannot hurt anyone (thereby) but by Allah's leave. They learn what harms them and profits them not; and they surely knew that the buyers of it would have no share of happiness in the Hereafter. And vile was the price for which they sold their own selves, had they but known (this) !
They follow what the devils relate of Solomon's kingdom. Solomon never disbelieved, but the devils did. They instruct people in witchcraft which was certainly not revealed to the two angels, HÄrÅ«t and MÄrÅ«t, at Babylon. Yet these two [angels] never taught anyone without first declaring, 'We are but a temptation to evil, so do not renounce your faith.' From these two, people learned what they would use to cause discord between a man and his wife. However, with that knowledge they can harm no one except by God's leave. Indeed, they learn what harms them and brings them no profit. They knew full well that whoever contracted such a deal would have no share in the life to come. Vile indeed is what they had sold their souls for, if they but knew id
(They followed conjecture in the past as well.) Some rebellious people spread a rumor in the Kingdom of Solomon. Solomon never disbelieved in the Divine Laws, but the rebellious ones did. They fabricated a story that two angels Harut and Marut had descended in Babylon and taught magic to people. That they used to warn people, "We are only a temptation, therefore be not oblivious to the rational Divine Laws." The rumor further stated that people learned magic from these two angels how to create discord between a man and his wife. (This entire story is nothing but falsehood. Magic, amulets, ghoul, demon-possession, exorcism, witchcraft, evil eye, fortune telling, astrology, palm reading, clairvoyance, voodoo are nothing but conjecture). These things can neither harm nor benefit anyone since they are contrary to the Divine Laws in Nature ((3:123-127), (6:73), (7:54), (45:22)). (Superstitions can harm people by becoming self-fulfilling prophecies). And that which they try to learn only harms them and profits not. They are well aware that any person indulging in this trade (of the so-called "Occult sciences") will be a loser in the long run, and shall have no portion in the Hereafter. And surely, evil is the price for which they (magicians, diviners, clairvoyants, fortunetellers and claimants to witchcraft) sell their humanity, if they but knew better
And they followed what the Shaitans chanted of sorcery in the reign of Sulaiman, and Sulaiman was not an unbeliever, but the Shaitans disbelieved, they taught men sorcery and that was sent down to the two angels at Babel, Harut and Marut, yet these two taught no man until they had said, "Surely we are only a trial, therefore do not be a disbeliever." Even then men learned from these two, magic by which they might cause a separation between a man and his wife; and they cannot hurt with it any one except with Allah's permission, and they learned what harmed them and did not profit them, and certainly they know that he who bought it should have no share of good in the hereafter and evil was the price for which they sold their souls; had they but known this
And they pursue the course which was pursued by the rebellious men against the Kingdom of Solomon. And Solomon did not disbelieve; but it was the rebellious ones who disbelieved. They taught people falsehood and deception, and they claim that they follow what was revealed to the two angels in Babylon, Harht and Marht. But these two taught no one anything until they had said, `We are but a trial from ALLAH, do not, therefore, reject what we say.' So men learnt from them that by which they made a distinction between man and his wife, but they harmed no one thereby, except by the command of ALLAH; on the contrary, these people (the opponents of the Holy Prophet) are learning that which would harm them and do them no good. And they have certainly known that he who traffics therein has no share of good in the Hereafter; and surely evil is that for which they sold their souls; if only they knew
And they followed what the satans recited against the kingdom of Solomon. Solomon did not disbelieve, but the satans disbelieved, teaching people sorcery and that which was sent down to the two angels at Babylon, Harut and Marut. But they would not teach anyone until they had said, “We are only a trial, so do not disbelieve.” Then they would learn from them that by which they could cause separation between a man and his wife. But they did not harm anyone with it, save by God’s Leave. And they would learn that which harmed them and brought them no benefit, knowing that whosoever purchases it has no share in the Hereafter. Evil is that for which they sold their souls, had they but known
They followed what the Satans falsified against the belief of Sulaiman (Solomon); But the Satans disbelieved, teaching men magic, and such things as came down at Babel (Babylon), to the angels, Harut and Marut. (These are two idolized men from the ancient times.) But neither of these two (angels) taught anyone (such things) without warning: "We are only for trial; So do not disbelieve or curse." They learnt from them [Satans] the means to cause separation between man and wife. But they could not harm anyone except by Allah’s permission. And they learnt that which harms them and helps them not and they knew that the buyers of (such magic) would have no share in the happiness of the Hereafter. And low was the price for which they sold their souls, if they only knew
They pursued what the devils promoted during Solomon’s reign. Solomon didn’t disbelieve, but the devils did. They taught people magic, and what was revealed to the two angels, Harut and Marut, in Babylon. They didn’t teach anyone without first cautioning, “We’re a test, so don’t lose faith.” They learned from them how to sow discord between a man and his wife. Yet, they can’t harm anyone without God’s permission. They learned what harms them and doesn’t benefit them, knowing well that whoever practices it will have no share in the Hereafter. How terrible is what they sold their souls for—if only they understood.
And they followed what the devils taught during the reign of Salomon. It was not Solomon who disbelieved, but it was the devils who disbelieved. They taught the people witchcraft and what was revealed in Babylon to the two angels Harut and Marut. They did not teach anybody until they had said, 'We are a test, so do not lose faith.' But they learned from them the means to cause separation between man and his wife. But they cannot harm anyone except with God's permission. And they learned what would harm them and not benefit them. Yet they knew that whoever deals in it will have no share in the Hereafter. Miserable is what they sold their souls for, if they only knew
And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, "We are a trial, so do not disbelieve [by practicing magic]." And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah . And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew
And they followed what the devils recited against the kingdom of Solomon; and Solomon disbelieved not, but the devils disbelieved, teaching mankind magic, and what was sent down upon the two angels at Babylon, Harut and Marut; and they both do not teach anyone until they both say, 'We are only a trial, so do not disbelieve.' And they learn from them that with which they make separation between the man and his wife; and they harm no one with it, except with the permission of God. And they learn what harms them and profits them not. And surely, certainly they knew surely whoever purchases it, there is no portion for him in the hereafter. And surely evil is that which they sold their souls for, if they know.
They followed what the evil ones gave out (falsely) against the power of Solomon: the blasphemers Were, not Solomon, but the evil ones, teaching men Magic, and such things as came down at babylon to the angels Harut and Marut. But neither of t hese taught anyone (Such things) without saying: "We are only for trial; so do not blaspheme." They learned from them the means to sow discord between man and wife. But they could not thus harm anyone except by God's permission. And they learned what h armed them, not what profited them. And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew
They followed what the evil ones gave out (falsely) against the power of Solomon: the blasphemers Were, not Solomon, but the evil ones, teaching men Magic, and such things as came down at babylon to the angels Harut and Marut. But neither of these taught anyone (Such things) without saying: "We are only for trial; so do not blaspheme." They learned from them the means to sow discord between man and wife. But they could not thus harm anyone except by Allah's permission. And they learned what harmed them, not what profited them. And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew
وَلَوۡ أَنَّهُمۡ ءَامَنُوا۟ وَٱتَّقَوۡا۟ لَمَثُوبَةࣱ مِّنۡ عِندِ ٱللَّهِ خَیۡرࣱۚ لَّوۡ كَانُوا۟ یَعۡلَمُونَ ١٠٣
If they had believed and been mindful of God, their reward from Him would have been far better, if only they knew
If they would have believed and became pious, indeed for them reward from Allah would be better if they but know!
And had they believed and feared, surely better had been the reward from before Allah, if they but knew
Had they come to believe instead, and taken heed for themselves, they would surely have earned from God a far better reward. If only they had sense
If they had believed and protected themselves (from shirq; duality), then the reward from Allah would have been far better. If only they knew.
If only they had had iman and shown taqwa! A reward from Allah is better, if they only knew.
Had they been faithful and Godwary, the reward from Allah would have been better; had they known
And if only they had believed and, in fear and reverence of God, sought to deserve His protection (against their straying and His punishment), a reward from God (of which they could not conceive) would have been absolutely good; if only they had known (acted like people of true knowledge and understanding)
And if these (Jews) had kept their faith and guarded against these evils, surely they would have received a better reward from Allah. Had they but known (it)
Yet had they believed, and been godfearing, a recompense from God had been better, if they had but known
And if they had believed and been cautious (of God), certainly (their) reward from God would have been better, if they knew.
Had they believed in God and adapted a God pleasing way of life, they would have received much better reward from the Lord. If they only knew it
But if they had kept their faith and guarded themselves from harm, far better would have been the reward from their Lord, if they only knew
And had they attained faith and been mindful (of God), then surely a requital from Allah would have been better, if they only knew.
But had they believed and feared, a reward from God were better, had they but known
And had they believed and been pious, then the recompense from Allah is extremely good; if only they knew
And had they believed and guarded their own souls, then surely a reward from the presence of Allah is better if only they knew.
But if they had believed, and feared God, verily the reward they would have had from God, would have been better, if they had known it
If they had kept their faith and protected themselves from evil, far better had been the reward from their Lord, if they but knew
Had they believed and were cautious, far better for them would be the reward from Allah, if they but knew
But had they believed and feared God, better surely would have been the reward from God, - if they had but known it
And if they had Believed and obeyed, the reward from Allah would have been better if they but knew
And if they believed and were Godfearing, certainly, their place of spiritual reward from God was better. Would that they had been knowing!
If they had kept the faith and had reverence, they would have gotten a better reward from their Lord. If they only knew!
If they would have believed (accepted Islam) and kept themselves away from evil, there would have been a better reward from Allah, if they could understand it
Had they believed in Allah and practised piety, they would have received a far better reward from AIIah, if they had but known it
And if they had believed and kept their duty, reward from Allah would certainly have been better; did they but know
And had they believed and guarded (against evil), then reward from Allah would have certainly been better, had they but known.
And had they indeed believed and observed piety, better surely would be their lot with Allah - if only they knew!
But if they had believed and become Godfearing, (even a little) reward from Allah would have been far better (than all these things). If they but knew (this secret)
And had they believed and been righteous, it would have brought them a reward with God which is far better if they knew
And had they believed and been righteous, it would have brought them a recompense with God which is far better if only they knew!
And had they believed and been righteous, it would have brought them a reward from God which is far better if only they knew!
And if they had believed and feared and obeyed, then a reward (E) from at God, (is) better if they were knowing
And had they but believed and been conscious of Him, reward from God would indeed have brought them good-had they but known it
And had they but committed themselves [to Allah] and been conscious of Him, reward from Allah would indeed have brought them good — had they but known it
And if it be that they had believed and been pious, a requiting from the Providence of Allah would indeed have been most charitable if they had known
And if they had believed and kept from evil, a recompense from Allah would be better, if they only knew
Would that they had known that if they had embraced the faith and avoided evil, they would have received better rewards from God
And had they accepted the faith, and been God-fearing, the reward from Allah would have always been far better. If only they knew
Had they believed (in Allâh) and acted piously (or guarded themselves against falling into temptation or sin/ or showed reverence and obedience to their Lord), then, the reward from Allâh would have been far better, If only they had the spiritual gift of knowledge.
The rewards from Allah would have been much better, had they just believed and warded off evil. If they only knew
Had they adhered to faith and acted piously, then the reward from Allâh would have been far better, If only they had the spiritual gift of knowledge.
Had they truthfully believed in Allah and entertained the profound reverence dutiful to Him, Allah would have been their hope and His mercy and blessings would have been far better than what they lost if they only knew
Had they believed and feared Allah, the reward would have been far better, if they knew
If only they were faithful and mindful ˹of Allah˺, there would have been a better reward from Allah, if only they knew!
And if they believed and were aware (of Allah), the reward from Allah would have been better if they knew.
Had they embraced the Faith and feared God, far better for them would God‘s reward have been, if they but knew it
If they believe and lead a righteous life, the reward from GOD is far better, if they only knew.
If they had believed and been God conscious, God would have rewarded them well, if they only knew it.
If they had believed and been God-conscious, God would have rewarded them well if they only knew it.
And if they believed and were showing piety, the rewards from Allah would be goodness, if they were knowing.
Yet, had they believed (in Allah) , and guarded themselves (against evil) a reward from Allah would have been better, had they but known (this) !
Had they embraced the faith and been God-fearing, God's reward would have been far better for them, if they but knew it.
And if they had believed in the changeless Divine Laws and walked aright, the reward from Allah would be far better, if they brought their thoughts in the realm of knowledge
And if they had believed and guarded themselves (against evil), reward from Allah would certainly have been better; had they but known (this)
And if they had believed and acted righteously, better surely, would have been their reward from ALLAH, if only they knew
And had they believed and been reverent, a recompense from God would be better, if they but knew
And if they had kept their faith and guarded themselves from evil, and their duty to Allah far better had been the reward from their Lord, if they only knew
If they had remained faithful and righteous, a reward from God would’ve been far better—if only they knew.
Had they believed and been righteous, the reward from God would have been better, if they only knew
And if they had believed and feared Allah , then the reward from Allah would have been [far] better, if they only knew
And if that they had believed and feared, surely a reward from God would have been better, if they know.
If they had kept their Faith and guarded themselves from evil, far better had been the reward from their Lord, if they but knew
If they had kept their Faith and guarded themselves from evil, far better had been the reward from their Lord, if they but knew
13
Previous Scriptures abrogated
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ لَا تَقُولُوا۟ رَ ٰعِنَا وَقُولُوا۟ ٱنظُرۡنَا وَٱسۡمَعُوا۟ۗ وَلِلۡكَـٰفِرِینَ عَذَابٌ أَلِیمࣱ ١٠٤
Believers, do not say [to the Prophet], ‘Raina,’ but say, ‘Unzurna,’ and listen [to him]: an agonizing torment awaits those who ignore [God’s words]
O you who believe! Don’t say (to the prophet): “Raina” (pay attention to us) but say “Unzurna” (please look upon us) and listen. And for the disbelievers there is a painful punishment.
O O Ye who believe! say not: Ra'ina, but say: Unzurna, and hearken; and unto the infidel shall be a torment afflictive
Say not (to the Prophet), O Believers: "Have regard for us (ra'ina)," but "look at us (unzurna)," and obey him in what he says. Painful is the nemesis for disbelievers
O you who have believed, say not (to Allah’s Rasul), “Ra’ina” (‘watch out for us’: the Jews used this word with a particular accent and emphasis to mean ‘foolish’; this warning was made due to this insulting behavior) but say, “Unthurna” and listen. For the deniers of the truth there is a painful suffering.
You who have iman! do not say, ´Ra´ina,´* say, ´Undhurna,´* and listen well. The kafirun will have a painful punishment.
O you who have faith! Do not say Ra‘ina, but say Unurna, and listen! And there is a painful punishment for the faithless
O you who believe! Do not say (in your relationship and conversations with God’s Messenger,) ra‘ina (please attend to us), but say, unzurna (favor us with your attention), and pay heed to him. (And be assured that) for the unbelievers (who are disrespectful to God’s Messenger) is a painful punishment
O you who believe! say not (while addressing the Prophet), `Ra`ina!' (listen to us - a word used also for showing disrespect for the person addressed), rather say (an equivocal phrase), `Unzurna!' (- we beg your attention), and listen to him attentively, (that you stand not in need of any such phrases that have double meanings, one in a good sense, the other in a bad one). Indeed there awaits the disbelievers a grievous punishment
O believers, do not say, 'Observe us,' but say, 'Regard us'; and give ear; for unbelievers awaits a painful chastisement
You who believe, do not say: “Ra’ina (observe us, but with a slight twist of tongue means our fool or our evil),” but say: “Unzurna (look at us),” and listen (to this command). And for the disbelievers is a painful punishment.
O’ believers, do not call the Prophet by the names which may be misinterpreted. Know that the disbelievers have to face an awful punishment
O you people of faith, say not words of ambiguity, but words of respect, and act urgently. And for those without faith is a terrible punishment
O you who have attained faith, do not say ‘Ra'ina,’ but say, ‘Unthurna,’ and listen, for for the deniers is a painful punishment.
O ye who believe! say not 'ra'hina,' but say 'unthurna,' and hearken; for unto misbelievers shall be grievous woe
O People who Believe, do not say (to the Prophet Mohammed- peace and blessings be upon him), "Raena (Be considerate towards us)" but say, "Unzurna (Look mercifully upon us)", and listen attentively from the start; and for the disbelievers is a painful punishment. (To disrespect the Holy Prophet – peace and blessings be upon him – is blasphemy.
O you who believe! Do not say [unto the prophet], “Watch over us [Ra’ ina]” but say, “Look at us” and then hearken and as for the disbelievers, there will be a painful punishment.
O true believers, say not to our Apostle, Raina; but say Ondhorna; and hearken: The infidels shall suffer a grievous punishment
O you men of faith! Say not "rahina" (a word having ambiguous meanings, including "attend to us") but say "unthurna" (an unambiguous word having the same meaning), but words of respect and hearken; for to disbelievers shall
'Believers, do not say 'Observe us (Ra'ina, in Hebrew means evil) ', but instead say: "Look after us (Undhurna), and listen' for the unbelievers is a painful punishment
O ye who believe! say not to our apostle, "Raina" (Look at us); but say, "Ondhorna" (Regard us). And attend to this; for, the Infidels shall suffer a grievous chastisement
O you people who have Believed! Say not Ra’ina but say Unzurna and listen. And for the disbelievers is a punishment grievous. [Both these words are used to say: ‘Pay attention to us’. But the word Ra’ina with a little twist of the tongue could be disrespectful to some one by adopting another meaning]
O those who believed! Say not: Look at us, but say: Wait for us patiently and hear. And for the ones who are ungrateful, there is a painful punishment.
O Believers, do not say [to the Prophet], “Listen to us!” Instead, say, “Be patient with us,” and then listen to him. A harsh penalty is for the unbelievers.
O Believers, do not say to our Messenger: "Ra'ina" (an ambiguous word for: "Listen, may you become deaf" or "Our shepherd" or in Judeo-Arabic language conveys the sense, "our evil one.") But say "Unzurna" ("look upon" us "or pay attention" to us) and listen to him carefully; and remember that there is a painful punishment for the unbelievers
O Believers, do not say. "Ra ´ina" but say, "Unzurna " and listen a to what is said; for the disbelievers deserve a painful punishment
0 you who believe, say not Raina and say Unzur-na, and listen. And for the disbelievers there is a painful chastisement
O you who believe ! do not say, "Listen to us ," but say, "Look at us and listen," and for the infidels there is a painful punishment.
O you who believe! Say not, "Raayinaa"h, but say, "Anzurnaa" and listen. And for those who suppress the Trut : a grievous punishment
O believers! (Seeking the kind attention of the Holy Prophet) do not say: ‘ra‘ina (Pay attention to us),’ but submit (most humbly): ‘unzurna (Bless us with your benevolent gaze),’ and be all ears (towards his gracious discourse). And there is grievous torment for the disbelievers
O you who believe, do not Say: "Shepherd us," but Say: "Be patient with us," and listen. For the rejecters is a painful retribution
O you who believe, do not say: "Shepherd us," but say: "Be patient with us," and listen. For the rejecters is a painful retribution.
O you who believe, do not say: "Shepherd us," but say: "Be patient with us," and listen. For the rejecters is a painful retribution.
You, you those who believed, do not say: "Observe us ." And say: "Give us time And hear/listen, and to the disbelievers (is) a painful torture
O YOU who have attained to faith! Do not say [to the Prophet], "Listen to us," but rather say, "Have patience with us," and hearken [unto him], since grievous suffering awaits those who deny the truth
O You who are committed to [the power of ] Allah! Do not say [to the Prophet], “Listen to us,” but rather say, “Have patience with us,” and harken [unto him], since grievous suffering awaits those who deny the truth [of Allah’s power]
O you who have believed, do not say, "Raaina" (This from of the verb was used by the Jews and had a derisive connotation in Hebrew. Here in means "heed us") and say, "Look upon us and listen, " (Literally: hear) and to the disbelievers is a painful torment
O ye who believe, say not (unto the Prophet): "Listen to us" but say "Look upon us," and be ye listeners. For disbelievers is a painful doom
Believers, do not address the Prophet as ra'ina (whereby the Jews, in their own accent, meant: Would that you would never hear, but call him unzurna) (meaning: Please speak to us slowly so that we understand), and then listen. The unbelievers will face a painful torment
O you who believe, do not say Ra‘ina, but say UnZurna, and listen, as there is a grievous punishment for the unbelievers
O’ you who adhere firmly to Islamic monotheism, say not (while addressing the Prophet): “Listen to us,”but instead say: “We need your full attention,”and then listen attentively. And those who lack Faith (in Allâh), there awaits them a painful chastisement.
Oh you who believe! Do not say (to the messenger), "Rai´na" _ (´listen to us´ in Arabic, but an insult in Hebrew). Rather say, "Bear with us, and hear us out." There is a painful punishment for the unbelievers
O’ you who live by Faith! don’t say (while addressing the Prophet): ‘Listen to us’, but instead say: ‘We need your full attention’, and then listen attentively. A painful chastisement awaits those are spiritually dead and blind.
O you, faithful believers: Do not address the Prophet in Hebrew disrespectfully. Do not say "Ra’ina" when you desire His attention, instead say, "‘Unzurna" or turn your attention directing your eye upon us; and those who defy Allah shall endure torture
Believers, do not say: “Ra’ina, but insteadsay: “Look at us, and listen carefully to him”. As for the disbelievers, a painful punishment awaits.
O believers! Do not say, “Râ’ina.” But say, “Unẓurna,” and listen ˹attentively˺. And the disbelievers will suffer a painful punishment.
Oh you believers, do not say: pay attention to us!, but say: look at us! (drawing attention to yourselves in a polite way) and listen; for those who reject (the truth) there is a painful punishment.
Believers, do not say rā‘inā; but say unʐurnā.¹ Take heed; woeful punishment awaits the unbelievers.
O you who believe, do not say, "Raa`ena" (be our shepherd). Instead, you should say, "Unzurna" (watch over us), and listen. The disbelievers have incurred a painful retribution.
Believers, do not say, "Listen to us," but, rather say, "Have patience and listen to us." Those who reject the truth will have painful punishment.
Believers do not say, "Listen to us," but rather say, "Have patience and listen to us." Those who reject the truth will have a painful punishment.
O you who believed! Do not say "Ra'ina" (harebrained-us /Ambiguous words) and you shall say look upon us (words of respect) and listen. And the infidels will have a painful torment.
Neither those who reject Faith from among the people of the (earlier) Book, nor those who take partners to Allah, wish that any good should be sent down upon you from your Lord, and Allah chooses especially whom He pleases for His Mercy and Allah is the Lord of Mighty Grace.
Not available
O You who have chosen to be graced with belief! Do not say (to the Prophet), "Listen to us." Instead, say, "Look upon us, or, grant us attention." And always be good listeners. There is a painful consequence for the rejecters of the Divine Commands. ('Ra'ina' also has another meaning to it, i.e. "Be our shepherd." Do not be vague and speak straight to the point (4:46), (33:70))
O you who believe! do not say Raina and say Unzurna and listen, and for the unbelievers there is a painful chastisement
O ye who believe, say not to the Prophet `Ra'ina,' but say `Unzurna' and hearken unto him. And for the disbelievers is a painful punishment
O you who believe! Do not say, “Attend to us,” but say, “Regard us,” and listen! And the disbelievers shall have a painful punishment
O you who believe! Do not say ambiguous words like Raina (an insult in Hebrew, to the Prophet); But (say) clearly words of respect like Unzurna; (Make us understand), and listen carefully (to him); For those without Faith, there is a painful punishment
O you who believe, don’t use words of disrespect, but speak in a manner that is honest, and listen carefully. The unbelievers will face severe punishment.
O you who believe! Do not say ambiguous words, but say words of respect, and listen. The disbelievers will have a painful torment
O you who have believed, say not [to Allah 's Messenger], "Ra'ina" but say, "Unthurna" and listen. And for the disbelievers is a painful punishment
O those who believed! Do not say, 'Observe us,' but say, 'Regard us,' and listen; and for disbelievers shall be painful punishment.
O ye of Faith! Say not (to the Apostle) words of ambiguous import, but words of respect; and hearken (to him): To those without Faith is a grievous punishment
O ye of Faith! Say not (to the Messenger) words of ambiguous import, but words of respect; and hearken (to him): To those without Faith is a grievous punishment
مَّا یَوَدُّ ٱلَّذِینَ كَفَرُوا۟ مِنۡ أَهۡلِ ٱلۡكِتَـٰبِ وَلَا ٱلۡمُشۡرِكِینَ أَن یُنَزَّلَ عَلَیۡكُم مِّنۡ خَیۡرࣲ مِّن رَّبِّكُمۡۚ وَٱللَّهُ یَخۡتَصُّ بِرَحۡمَتِهِۦ مَن یَشَاۤءُۚ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِیمِ ١٠٥
Neither those People of the Book who disbelieve nor the idolaters would like anything good to be sent down to you from your Lord, but God chooses for His grace whoever He will: His bounty has no limits
Those who disbelieved among the people of the Scripture or polytheists don’t like that there should be sent down upon you (O Muhammad) any good from your Lord. But Allah chooses for His Mercy whom He wills. Allah is the owner of great Bounty.
Fain would they who disbelieve, be they of the people of the Book or of the associators, that naught of good should be sent down unto you from Your Lord; whereas Allah singleth out for His mercy whomsoever He will and Allah is the Lord of mighty grace
Those without faith among the people of the Book, and those who worship idols, do not wish that good should come to you from your Lord. But God chooses whom He likes for His grace; and the bounty of God is infinite
Neither the disbelievers of the People of the Book nor the dualists (those who assert existence to their egos or external objects; dualistic view) wish that any good should be revealed to you from your Rabb (the qualities of the Names within your essence). But Allah selects for His grace whom He wills, by way of his essence. Allah is the D’hul Fadhlul Azeem (possessor of great bounty).
Those of the People of the Book who are kafir and the idolaters do not like anything good to be sent down to you from your Lord. But Allah selects for His mercy whomever He wills. Allah´s favour is truly vast.
Neither the faithless from among the People of the Book, nor the idolaters, like that any good be showered on you from your Lord; but Allah singles out for His mercy whomever He wishes, and Allah is dispenser of a mighty grace
Those who disbelieve among the People of the Book (by denying any of the Prophets or Divine Books or associating partners with God or cherishing enmity to His angels or in another way), and those who associate partners with God (among the people of Makkah and others) love not that there should be sent down on you any good from your Lord. But God singles out for His mercy (of favoring with Prophethood or another similar mission) whom He wills. God is of tremendous grace
Neither those from among the people of the Scripture who disbelieved, nor the polytheists like that any good should be sent down to you from your Lord. But Allah singles out for His mercy whomsoever He wishes (to receive His mercy), and Allah is of abounding bounty
Those unbelievers of the People of the Book and the idolaters wish not that any good should be sent down upon you from your Lord; but God singles out for His mercy whom He will; God is of bounty abounding
Those people of the book who disbelieve and the idolaters do not like anything good to be sent down to you from your Lord. But God chooses anyone He wants for His mercy. God has enormous grace.
The idol worshippers, as well as the Christians and the Jews alike, resent (among other things, out of jealousy) to see that something good (Qur’an) is being sent to you (and not to them) from the Lord. The choice, however, is the Lord’s; He is the One Who decides to shed his grace upon whoever He chooses (naturally based upon the merit of the recipient.
It is never the wish of those without faith among the people of the Book, nor of the pagans, that anything good should come down to you from your Lord. But God will choose for His special mercy whom He wills, for God is Lord of grace abounding
Neither the deniers from among the People of the Scripture nor the polytheists would love that any good be sent down upon you from yourpl Lord. Yet Allah specifies for His mercy whomever He wills, for Allah is the Possessor of great grace.
They who misbelieve, whether of those who have the Book or of the idolaters, would fain that no good were sent down to you from your Lord; but God specially favours with His mercy whom He will, for God is Lord of mighty grace
Those who disbelieve - the People given the Book(s) or the polytheists - do not wish that any good be sent down upon you from your Lord; and Allah chooses whomever He wills by His Mercy; and Allah is the Most Munificent
Nor those who disbelieve from among the people of the book nor those who ascribe partners to Allah will desire that any good be sent down upon you from your Lord. But Allah chooses for His mercy whomever He pleases and Allah is the Master of the magnificent favor.
It is not the desire of the unbelievers, either among those unto whom the scriptures have been given, or among the idolaters, that any good should be sent down unto you from your Lord: But God will appropriate his mercy unto whom he pleaseth; for God is exceeding beneficent
They who disbelieve, whether of those who have the Book or of the idolaters, would fain that no good were sent down to you from your Lord; but Allah especially favours with His mercy whom He will, for Allah is Lord of abounding Grace
The unbelievers among the People of the Book (Jews and Nazarenes) and the idolaters resent that any good should have been sent down to you from your Lord. But Allah chooses whom He will for His Mercy. And Allah is of great bounty
The unbelievers among the people of the Book, and among the idolaters, desire not that any good should be sent down to you from your Lord: but God will shew His special mercy to whom He will, for He is of great bounty
The disbelievers from the people of Al-Kitab do not desire, and nor the polytheists that any thing good should descend on you from your Nourisher-Sustainer. And Allah selects out of His mercy whom He thinks proper. And Allah is the possessor of Mighty Grace
Neither wish those who were ungrateful from among the People of the Book, nor the ones who are polytheists that any good be sent down to you from your Lord. And God singles out for His mercy whom He wills. And God is Possessor of the Sublime Grace.
The unbelievers among the people of the Book and the idolaters never hope that anything good comes to you from your Lord. But Allah will choose whom He will for His grace. Allah is the owner of abounding grace.
The unbelievers among the People of the Book, and the pagans, would never wish that any good be sent down to you, O Muhammad, from your Lord, but Allah chooses for His special Mercy whom He pleases, and Allah is the most Gracious
The people who have rejected the message of Truth, be they the people of the Book or the mushriks, would never like that any good be sent down to you from your Lord, but Allah chooses for His mercy whom He wills, and Allah is Most Bountiful
Neither those who disbelieve from among the people of the Book, nor the polytheists, like that any good should be sent down to you from your Lord. And Allah chooses whom He pleases for His Mercy; and Allah is the Lord of mighty grace
Neither those who are infidels from among the owners of the book nor the polytheists like that any good should be sent down upon you from your Fosterer, but Allah chooses for His mercy whomever He wills and Allah is the Possessor of great grace.
Neither do those who suppress the Truth among the people of the Book, nor do the polytheists wish for any good to come down upon youfrom your Lord. And Allah graces whomsoever He wishes with His Favours. And Allah is the Benefactor, Supreme
Neither the disbelievers amongst the People of the Book nor the polytheists like that any blessing should descend upon you from your Lord. And Allah especially chooses whom He pleases for His mercy. And Allah possesses infinite bounties
Neither do those who have rejected from among the people of the Scripture, nor from among those who have set up partners, wish that any good comes down to you from your Lord. But God chooses with His mercy whom He wishes; and from God is the greatest favour
Neither do those who have rejected from among the people of the Book, nor from among the polytheists, wish that any good comes down to you from your Lord. But God chooses with His mercy whom He wishes; and from God is the greatest grace.
Neither do those who have rejected from among the people of the Book, nor from among the polytheists, wish that any good comes down to you from your Lord. But God chooses with His mercy whom He wishes; and from God is the greatest grace.
Those who disbelieved from the people of The Book and nor the sharing (with God) , they do not wish/love that a goodness be descended on you from your Lord, and God singles out/specializes with His mercy whom He wills/wants, and God (is) of the grace/favour , the great
Neither those from among the followers of earlier revelation who are bent on denying the truth, nor those who ascribe divinity to other beings beside God, would like to see any good ever bestowed upon you from on high by your Sustainer; but God singles out for His grace whom He wills-for God is limitless in His great bounty
Neither those from among the followers of earlier scriptures who are bent on denying the truth [of Allah’s power], nor those who ascribe authority and divinity to other beings beside Allah, would like to see any good ever bestowed upon you from your Sustainer; but Allah singles out for His grace whom He wills — for Allah is limitless in His great bounty
In no way would the ones who include disbelieved among the population of the Book (Or: the Family of the Book. i.e., the Jews and Christians. and nor (Literally: and not) (among) the associators (i.e. Those who associate otrers with Allah) like that any charity (i.e., The choicest good) would always be sent down upon you from your Lord. And Allah appropriates His mercy to whomever He decides; and Allah is The Owner of the magnificent Grace
Neither those who disbelieve among the people of the Scripture nor the idolaters love that there should be sent down unto you any good thing from your Lord. But Allah chooseth for His mercy whom He will, and Allah is of Infinite Bounty
(Muhammad) the disbelievers among the People of the Book and the pagans do not like to see anything good revealed to you from your Lord. God reserves His mercy for whomever He chooses. The generosity of God is great
Those who disbelieve from among the people of the Book and the idolaters do not like that any good should come to you from your Lord. But Allah chooses for His grace whomsoever He wills, and Allah is the Lord of great bounty
Neither those who have blasphemed (against Allâh) among the ‘People of the Scripture’, nor the ‘Polytheists’, would like to see any good things coming down to you from your Lord while Allâh grants His blessings to whom He wills. And He is the Lord of the great bounty.
The unbelievers _ be they among the people of the scriptures, or among the idolaters _ would not like to see any blessings ever conferred upon you by your Lord. But, for His mercy Allah selects whom He wants. Allah is the Lord of Infinite Grace and Bounties
Neither those from among the People of the Book who are tempted to deny (the Absolute Oneness of Allâh), nor those who believe in a plurality of gods, would like to see any good things coming down to you from your Lord. But Allâh singles out for His Mercy whomsoever He wills. And He is the Lord of the great bounty.
Neither the faithless of Ahl al-Kitab who defy Allah nor the Pagans wish that you receive Allah’s mercy and blessings, but Allah extends His mercy to whom He will. He is the source of sufficient grace abounding in whom He will and of the efficacious grace effecting ends
Neither the disbelievers among the People of The Book nor the idolaters desire that anything good should come from your Lord; Allah chooses for his favour anyone who wants to please Him, He is Gracious
The disbelievers from the People of the Book and the polytheists would not want you to receive any blessing from your Lord, but Allah selects whoever He wills for His mercy. And Allah is the Lord of infinite bounty.
Those who reject (the truth) from amongst the people of the Book and the idolaters don´t want anything good to come to you from your Lord, but Allah selects for His mercy whom He pleases, and Allah possesses immense favours.
The unbelievers among the People of the Book, and the pagans, resent that any blessings should have been sent down to you from your Lord. But God chooses whom He will for His mercy. God‘s grace is infinite
Neither the disbelievers among the followers of the scripture, nor the idol worshipers, wish to see any blessings come down to you from your Lord. However, GOD showers His blessings upon whomever He chooses. GOD possesses infinite grace.
Neither those people of the Book who deny the truth, nor the idol worshippers would like anything good to come down to you from your Lord. But God assigns his mercy to whom He wills. God has boundless grace.
Neither those people of the Book who deny the truth nor the idol-worshippers would like anything good to come down to you from your Lord. But God assigns his mercy to whom He wills. God has boundless grace.
Neither those who were disbelieved among the book's people, nor the polytheists would like, that any goodness should be sent down to you from your Lord. And Allah specializes with His mercy whomever He wills. And Allah is the Possessor of the greatest bounty.
Whatever We abrogate of a verse or cause it to be forgotten, We bring a better or the like of it. Do you not know that Allah has power over all things ?
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The rejecters among the People of the Book and the idolaters do not wish to see any good thing sent to you from your Lord. But Allah showers His Grace according to His Laws (and chooses for His Revelation whom He wills (3:71), (16:30)). And Allah is the Lord of Infinite Bounty
Those who disbelieve from among the followers of the Book do not like, nor do the polytheists, that the good should be sent down to you from your Lord, and Allah chooses especially whom He pleases for His mercy, and Allah is the Lord of mighty grace
They who disbelieve from among the people of the Book, or from among those who associate gods with ALLAH, desire not that any good should be sent down to you from your Lord; but ALLAH chooses for HIS mercy whomsoever HE pleases; and ALLAH is Lord of exceeding bounty
Neither the disbelievers among the People of the Book nor the polytheists wish that any good be sent down to you from your Lord, but God singles out for His Mercy whomsoever He will, and God is Possessed of Tremendous Bounty
It is never the wish of those without Faith, among the people of the Book or (the wish) of the pagans, that anything good should come down to you from your Lord. But Allah will choose for His special Mercy whoever He will (choose)—And Allah is Lord of extreme grace
Neither the unbelievers among the People of the Scripture nor the polytheists desire any blessings for you from your Lord. However, God selects for His mercy whom He wills, for God is of boundless grace.
It is never the wish of the disbelievers from among the People of the Book, nor of the polytheists, that any good should be sent down to you from your Lord. But God chooses for His mercy whomever He wills. God is Possessor of Sublime Grace
Neither those who disbelieve from the People of the Scripture nor the polytheists wish that any good should be sent down to you from your Lord. But Allah selects for His mercy whom He wills, and Allah is the possessor of great bounty
Those who disbelieved of the people of the Book and the idolaters do not love that any good should be sent down upon you from your Lord; but God specially favours with His mercy whom He wills, And God is the possessor of great grace.
It is never the wish of those without Faith among the People of the Book, nor of the Pagans, that anything good should come down to you from your Lord. But God will choose for His special Mercy whom He will - for God is Lord of grace abounding
It is never the wish of those without Faith among the People of the Book, nor of the Pagans, that anything good should come down to you from your Lord. But Allah will choose for His special Mercy whom He will - for Allah is Lord of grace abounding
۞ مَا نَنسَخۡ مِنۡ ءَایَةٍ أَوۡ نُنسِهَا نَأۡتِ بِخَیۡرࣲ مِّنۡهَاۤ أَوۡ مِثۡلِهَاۤۗ أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَیۡءࣲ قَدِیرٌ ١٠٦
Any revelation We cause to be superseded or forgotten, We replace with something better or similar. Do you [Prophet] not know that God has power over everything
Whatever a Verse do We repeal or cause it to be forgotten, We bring better than it or similar to it. Do you not know that Allah has power over every thing?
Whatsoever verse We abrogate or cause to be forgotten We bring a better one or the like thereof; knowest thou not that Allah is over everything Potent
When We cancel a message (sent to an earlier prophet) or throw it into oblivion, We replace it with one better or one similar. Do you not know that God has power over all things
If We annul a verse or cause it to be forgotten We bring forth a better one or one that is similar to it. Do you not know that Allah is the Qadir (the possessor of continual and infinite power) over all things?
Whenever We abrogate an ayat or cause it to be forgotten, We bring one better than it or equal to it. Do you not know that Allah has power over all things?
For any verse that We abrogate or remove from memories, We bring another which is better than it, or similar to it. Do you not know that Allah has power over all things
(Though they would exploit the abrogation of some rules of secondary degree to challenge your authority, the truth is that) We do not abrogate any verse or omit it (leaving it to be forgotten) but We bring one better than it or the like of it (more suited to the time and conditions in the course of perfecting religion and completing Our favor upon you). Do you not know (and surely you do know) that God has full power over everything
Whatever Message We abrogate or abandon it, We bring a better (Message) than that or (at least) the like of it. Do you not know that Allah is indeed Possessor of power to do all He will
And for whatever verse We abrogate or cast into oblivion, We bring a better or the like of it; knowest thou not that God is powerful over everything
If We invalidate (or cancel) any sign or make it forgotten, We bring one better than it or like it. Do you not know that God is capable of everything?
If God abolish an existing law of His [perhaps in account of not serving the time and purpose any more], He will replace it with another one which is more appropriate for you. Do you not know that God has control over everything [and may change His own laws at will]
None of Our revelations do We allow to be lost, but We substitute something better or similar. Do you not know that God has power over all things
Never do We abrogate any sign nor cause it to be forgotten unless We bring one better than it or similar to it. Have yousg not come to know that Allah is All-Powerful over everything?
Whatever verse we may annul or cause thee to forget, we will bring a better one than it, or one like it; dost thou not know that God is mighty over all
When We abrogate a verse or cause it to be forgotten, We will bring one better than it or one similar; do you not know that Allah is Able to do all things
We do not abrogate any of a sign or cause it to be forgotten except that We bring one which is better than it or similar to it. Do you not know that Allah indeed has power over everything?
Whatever verse we shall abrogate, or cause thee to forget, we will bring a better than it, or one like unto it. Dost thou not know that God is almighty
Whatever verse We may annul or cause you to forget, We will bring a better one than it, or one like it; do you not know that Allah has power over all
If We supersede any verse or cause it to be forgotten, We bring a better one or one similar. Do you not know that Allah has power over all things
Whatever verses we cancel, or cause thee to forget, we bring a better or its like. Knowest thou not that God hath power over all things
Whatever We cancel out of an Ayat (practice, ritual) or We make it forgotten, We come with better than that, or the like thereof. Don’t you know that Allah is All-Assessing to every thing
For whatever sign We nullify or cause it to be forgotten, We bring better than it, or similar to it. Hast thou not known that God is Powerful over everything?
If We abrogate a sign or cause it to be forgotten, We substitute something better or similar. Do you not realize that Allah is the Most Capable over everything?
We do not abrogate any of Our verses of the Qur'an or cause it to be forgotten except that We substitute it with something better or similar; don't you know that Allah has full power over everything
We bring a better verse or at least the like of it for whatever we abrogate or cause it to be forgotten
Whatever message We abrogate or cause to be forgotten, We bring one better than it or one like it. Knowest thou not that Allah is Possessor of power over all things
Whatever We abolish from Our signs (Divine revelations) or cause to be forgotten, We bring (something) better than it or like it. Did you not know that Allah has power over everything?
Against that which do We abrogate of a Verse , or do We cause it to be forgotten, We bring forth a better one or one that is similar to it!, Are you not aware that, certainly, Allah is in control of everything
When We abrogate some verse or cause it to be forgotten, (in either case) We bring (some other verse) better than or similar to it. Do you not know that Allah has (absolute) control over everything
We do not duplicate a sign, or make it forgotten, unless We bring one which is like it or even greater. Did you not know that God is capable of all thing
We do not duplicate a sign, or make it forgotten, unless We bring one which is like it or even greater. Did you not know that God is capable of all things?
We do not duplicate a sign, or make it forgotten, unless We bring one which is like it or even greater. Did you not know that God is capable of all things?
We do not erase/nullify/abolish from a sign/verse/evidence , or We make it forgotten, (except that) We come/bring with better than it, or similar/equal/alike to it. Do you not know that God (is) on every thing powerful/capable
Any message which, We annul or consign to oblivion We replace with a better or a similar one. Dost thou not know that God has the power to will anything
Any message which We annul or consign to oblivion We replace with a better or a similar one. Do you not know that Allah has the power to will anything
In no way do We abrogate any ayah (i.e. verse, sign) whatsoever or cause it to be forgotten (except that) We come up with (i.e., bring) a more charitable one or the like of it. Do you not know that Allah is Ever-Determiner over everything
Nothing of our revelation (even a single verse) do we abrogate or cause be forgotten, but we bring (in place) one better or the like thereof. Knowest thou not that Allah is Able to do all things
For whatever sign We change or eliminate or cause to recede into oblivion, We bring forth a better sign, one that is identical. Do you not know that God has power over all things
Whenever We abrogate a verse or cause it to be forgotten, We bring one better than it or one equal to it. Do you not know that Allah is powerful over everything
We abrogate not a ‘Verse’ or cause it to be forgotten unless We bring forth something better than it or similar to it. Are you unaware that Allâh is capable of doing whatever He wills?.
We do not annul any of Our revelations nor let it be forgotten, unless We replace it with a better one, or (at least) the one similar to it. Do you not know that Allah has power over all things
Whatever Verse We abrogate or cause it to be forgotten, We bring forth something better than it or similar to it. Are you unaware that Allâh is Most Capable of doing whatsoever He desires?.
They question, O Muhammad, the wisdom of abrogation in certain circumstances. None of Our revelations or signs, secondary in character, do We terminate, but We replace it with a better or equivalent substitute; do you not know that Allah is Qadirun (Omnipotent) to effect all things
If ever We abrogate or postpone any verse, We replace it with something better or similar. Do you not know that Allah has power over all things?
If We ever abrogate a verse or cause it to be forgotten, We replace it with a better or similar one. Do you not know that Allah is Most Capable of everything?
We do not replace a sign or cause it to be forgotten without bringing something better or alike. Don´t you know that Allah is able to do anything?
Any verse We abrogate or cause to be forgotten, We will replace by a better one or one similar. Did you not know that God has power over all things
When we abrogate any miracle, or cause it to be forgotten, we produce a better miracle, or at least an equal one. Do you not recognize the fact that GOD is Omnipotent?
Any verse [from the previous Books] We cause to be abrogated or forgotten; We will replace it with one like it or better. Do you not know that God has power over all things?
Any verse [from the previous Books] We cause to be abrogated or forgotten; We will replace it with one like it or better. Do you not know that God has power over all things?
We do not abrogate among a verse or forget it, unless we bring one better than it, or similar to it. Have you not known that Allah is over everything competent?
Do you not know that to Allah belongs the dominion of the heavens and the earth and that, besides Allah, you have neither guardian nor helper?
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We have not abrogated the old commands without replacing them with the everlasting Commands that are either similar or better than the previous ones ((5:48), (6:116), (15:9)). Do you not know that Allah is the Appointer of due measure for all things
Whatever communications We abrogate or cause to be forgotten, We bring one better than it or like it. Do you not know that Allah has power over all things
Whatever message WE abrogate or cause to be forgotten, WE bring one better than that or the like thereof. Knowest thou not that ALLAH has the power to do all that HE wills
No sign do We abrogate or cause to be forgotten, but that We bring that which is better than it or like unto it. Dost thou not know that God is Powerful over all things
None of Our revelations do We change or cause to be forgotten, but We substitute something better or similar; Do you not know that Allah has power over all things
Whatever a verse We abrogate or cause to be forgotten, We bring a better one or similar to it. Don’t you know that God is capable of everything?
We never nullify a verse, nor cause it to be forgotten, unless We bring one better than it, or similar to it. Do you not know that God is capable of all things
We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it. Do you not know that Allah is over all things competent
Whatever sign We may annul or We cause to be forgotten, We will bring a better one than it, or one like it; do you not know that God is powerful over everything?
None of Our revelations do We abrogate or cause to be forgotten, but We substitute something better or similar: Knowest thou not that God Hath power over all things
None of Our revelations do We abrogate or cause to be forgotten, but We substitute something better or similar: Knowest thou not that Allah Hath power over all things
أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ لَهُۥ مُلۡكُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۗ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِیࣲّ وَلَا نَصِیرٍ ١٠٧
Do you not know that control of the heavens and the earth belongs to Him? You [believers] have no protector or helper but God
Don’t you know that to Allah belongs the dominion of the heavens and the earth? Besides Allah you have neither any guardian nor any helper
Knowest thou not that verily Allah! His is the dominion of the heavens and the earth? and for you beside Allah is no protector or helper
Do you not know that God's is the kingdom of the heavens and the earth, and that there is none to save and protect you apart from God
Do you not know that to Allah belongs the dominion (as He controls all of it as He wills at all times) of the heavens and the earth (consciousness and matter – the realm of the body) and that you can have no friend or helper besides Allah?
Do you not know that Allah is He to Whom the kingdom of the heavens and the earth belongs and that, besides Allah, you have no protector and no helper?
Do you not know that to Allah belongs the kingdom of the heavens and the earth? And besides Allah you do not have any guardian or any helper
Do you not know (and surely you do know) that God is He to Whom belongs the sovereignty (absolute ownership and dominion) of the heavens and the earth (with all that is therein)? (He acts as He wills in His dominion, and you are His servants wholly submitted to Him. Given this, and unless He wills,) you have, apart from God, neither a guardian (to whom you can entrust your affairs) nor a helper
Do you not know that to Allah alone belongs the sovereignty of the heavens and the earth, and that you have, apart from Allah, neither a protecting friend, nor a helper
Knowest thou not that to God belongs the kingdom of the heavens and the earth, and that you have none, apart from God, neither protector nor helper
Do you not know that the rule of the skies and the earth belongs to God, and you have no protector or helper besides God?
Do you not know that the Kingdom of the heavens and the earth belongs to the Lord and you do not have any master or helper beside Him
Do you not know that to God belongs the control of the heavens and the earth? And besides Him, you have neither patron nor helper
Have yousg not come to know that to Allah belongs the dominion of the heavens and the earth? For apart from Allah youpl have neither ally nor supporter.
Dost thou not know that God's is the kingdom of the heavens and the earth? nor have ye besides God a patron or a help
Do you not know that for Allah only is the kingship of the heavens and the earth? And except Allah, you have neither a protector nor any supporter
Know you not that for Allah indeed is the dominion of the heavens and of the earth? and for you there is no ally nor a helper besides Allah.
Dost thou not know that unto God belongeth the kingdom of heaven and earth? Neither have ye any protector or helper except God
Do you not know that Allah´s is the kingdom of the heavens and the earth? Nor have you besides Allah a patron or a helper
Do you not know that it is to Allah that the Kingdom of the heavens and the earth belong, and that there is none, other than Him, to protect or help you
Knowest thou not that the dominion of the Heavens and of the Earth is God's? and that ye have neither patron nor helper, save God
Don’t you know that it is Allah to Whom belongs the dominion of the heavens and the earth? And besides Allah there is no protector or helper for you
Hast thou not known that God, to Him is the dominion of the heavens and the earth, and not for you other than God is there either a protector or a helper?
Do you not know that the dominion of Heaven and Earth belongs to Allah? Besides Him, you have no support or helper.
Do you not know that to Allah belongs the dominion of the heavens and the earth, and that besides Allah, you have no protector or helper
Do you not know that Allah has full power over everything? Do you not know that the sovereignty of the heavens and the earth belongs to Allah alone and that you have neither any protector nor helper beside Him
Knowest thou not that Allah's is the kingdom of the heavens and the earth, and that besides Allah you have not any friend or helper
Did you not know that Allah's is the kingdom of the skies and the earth, and (that), besides Allah, there is neither a guardian nor a helper for you?
Are you not aware that, certainly, it is Allah who has absolute sovereignty over the heavens and the earth? And none is there for you, other than Allah, as a wali nor anyone who can help!
Do you not know that the sovereignty of the heavens and the earth belongs to Allah alone, and that you have neither any friend nor any helper aside from Allah
Did you not know that to God is the kingship of the heavens and Earth, and that you do not have besides God any guardian or supporte
Did you not know that to God is the kingship of the heavens and the earth, and that you do not have besides God any guardian or supporter?
Did you not know that to God is the kingship of the heavens and the earth, and that you do not have besides God any guardian or supporter?
Do you not know that for God (for) Him (is) the ownership/kingdom (of) the skies/space and the earth/Planet Earth and (there is) none for you from other than God from (a) guardian and nor (a) victorior
Dost thou not know that God's is the dominion over the heavens and the earth, and that besides God you have none to protect you or bring you succour
Do you not know that Allah’s is the dominion over the heavens and the earth, and that besides Allah you have none to protect you or bring you succor
Do you (i.e., the Prophet) not know that Allah has the Kingdom of the heavens and the earth, and that in no way do you (i.e., the believers) have, apart from Allah, either a constant patron or a constant vindicator
Knowest thou not that it is Allah unto Whom belongeth the Sovereignty of the heavens and the earth; and ye have not, beside Allah, any guardian or helper
Do you not know that the kingdom of the heavens and the earth belongs to God and that no one is your guardian or helper besides Him
Do you not know that to Allah alone belongs the kingdom of the heavens and the earth? Other than Allah, you have neither a patron, nor a helper
Are you unaware that unto Allâh belongs (the absolute) sovereignty of the heavens and of the earth, and that you have none other than Allâh as guardian and protector?
Do you not know that it is indeed Allah to Whom belongs the kingdom of the heavens and the earth. You have no protectors or helpers other than Him
Are you unaware that to Allâh belongs (the absolute) sovereignty of the heavens and earth, and other than Allâh, you have neither a protector nor a helper.
Do you not know that the Sovereign Authority and the supreme control of the heavens and earth resides with Allah, and besides Him you people have no guardian nor can any one afford you help
Do you not know that the Kingdom of Heaven and Earth belongs to Allah; there is no protector and helper for you besides Him.
Do you not know that the kingdom of the heavens and the earth belongs ˹only˺ to Allah, and you have no guardian or helper besides Allah?
Don´t you know that to Allah belongs the kingdom of the heavens and the earth, and you have besides Allah no protector nor helper?
Did you not know that it is God who has sovereignty over the heavens and the earth, and that there is none besides God to protect or help you
Do you not recognize the fact that GOD possesses the kingship of the heavens and the earth; that you have none besides GOD as your Lord and Master?
Do you not know that God owns the Kingdom of the heavens and the earth? Besides God, you have no helper or protector.
Do you not know that God owns the Kingdom of the heavens and the Earth? Besides God, you have no helper or protector.
Have you not known that for Allah is the Sovereignty of the skies and the earth? And you have not without Allah neither guardian nor victory supporter?
Or do you desire to question your Messenger (Muhammad) as Moses was questioned aforetime ? And he who exchanges Faith for infidelity, he has surely strayed from the right way
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Do you not recognize that the Dominion of the heavens and the earth belongs to Allah? (He is fully Cognizant of your physical and mental needs, and knows the timing of His Revelation). And you have no Patron or helper besides Allah. (Systems of Life designed contrary to His Laws will keep collapsing)
Do you not know that Allah's is the kingdom of the heavens and the earth, and that besides Allah you have no guardian or helper
Knowest thou not that the Kingdom of the Heavens and the earth belongs to ALLAH alone? And there is no protector or helper for you besides ALLAH
Dost thou not know that unto God belongs Sovereignty over the heavens and the earth, and that you have neither protector nor helper apart from God
Do you (also) not know that to Allah belongs the kingdom of the heavens and of the earth? And except Him, you have neither a friend nor a helper
Don’t you know that God reigns over the heavens and the earth? Apart from Him, you have neither guardian nor ally.
Do you not know that to God belongs the sovereignty of the heavens and the earth, and that apart from God you have no guardian or helper
Do you not know that to Allah belongs the dominion of the heavens and the earth and [that] you have not besides Allah any protector or any helper
Do you not know that God's is the kingdom of the heavens and the earth? And there is not for you besides God a patron nor a helper.
Knowest thou not that to God belongeth the dominion of the heavens and the earth? And besides Him ye have neither patron nor helper
Knowest thou not that to Allah belongeth the dominion of the heavens and the earth? And besides Him ye have neither patron nor helper
أَمۡ تُرِیدُونَ أَن تَسۡءَلُوا۟ رَسُولَكُمۡ كَمَا سُىِٕلَ مُوسَىٰ مِن قَبۡلُۗ وَمَن یَتَبَدَّلِ ٱلۡكُفۡرَ بِٱلۡإِیمَـٰنِ فَقَدۡ ضَلَّ سَوَاۤءَ ٱلسَّبِیلِ ١٠٨
Do you wish to demand of your messenger something similar to what was demanded of Moses? Whoever exchanges faith for disbelief has strayed far from the right path
Or do you want to ask your Messenger (Muhammad) as Moses was asked before? Whoever changes faith for disbelief, surely went astray from the Right Way.
Seek ye to question your apostle, even as Musa was questioned afore. And whosoever changeth belief for infidelity, he hath of a surety strayed from the even way
Do you too, O believers, wish to question your Apostle as Moses was in the past? But he who takes unbelief in exchange for belief only strays from the right path
Or do you intend to question your Rasul as Moses was questioned before? And whoever exchanges the faith in his essence with the denial of the absolute reality has certainly lost the right way.
Or do you want to question your Messenger as Musa was questioned before? Anyone who exchanges iman for kufr has definitely gone astray from the level way.
Would you question your Apostle as Moses was questioned formerly? Whoever changes faith for unfaith certainly strays from the right way
Or do you desire (prompted by the unbelievers among the People of the Book and without perceiving the wisdom in the abrogation of some verses) to harass your Messenger with senseless questions and unanswerable demands (such as seeing God plainly) as Moses was harassed before? Whoever exchanges faith for unbelief has surely strayed from the right, even way
Rather you (Jews!) like to question your Messenger (unduly) as Moses was questioned before? And he who adopts disbelief instead of belief, had undoubtedly strayed from the straight direction of the path
Or do you desire to question your Messenger as Moses was questioned in former time? Whoso exchanges belief for unbelief has surely strayed from the right way
Or do you want to ask from your messenger (for something) as it was asked from Moses in the past? Whoever changes belief with disbelief has lost the even (and straight) way.
Why do you argue with your Prophet [instead of just obeying the Lord’s orders] the same way that Moses was being disputed (the best example being the incident of sacrificing a caw which this chapter is named after) in his time.? The believers who follow the disbelievers’ tradition, will end up in the wrong path
Would you question your messenger as Moses was questioned previously? But whoever changes from belief to unbelief has strayed without doubt from the balanced way
Or do youpl want to ask your Messenger as Moses was asked earlier? For whoever substitutes denial for faith, then he has certainly strayed from the right way.
Do ye wish to question your apostle as Moses was questioned aforetime? but whoso takes misbelief in exchange for faith has erred from the level road
Do you wish to ask your Noble Messenger a question similar to what Moosa was asked before? And whoever chooses disbelief instead of faith has gone astray from the Right Path
Or do you want to question your messenger as Moses was questioned aforetime? But whoever replaces the belief with the disbelief, then he indeed has gone astray from the middle of the way.
Will ye require of your Apostle according to that which was formerly required of Moses? But he that hath exchanged faith for infidelity, hath already erred from the strait way
Do you wish to question your Messenger, as Moses was questioned in the past? But whoever takes disbelief in exchange for faith has erred from the Level Way (sawaa = even, smooth, symmetrical, proportionate, righteous, balanced, appropriate, relevant)
Would you rather demand of your Messenger that which was once demanded of Moses! He who exchanges belief for disbelief has surely strayed from the Right Path
Would ye ask of your apostle what of old was asked of Moses? But he who exchangeth faith for unbelief, hath already erred from the even way
Do you intend that you may question your Messenger as Musa was questioned in times before? And he who changes Faith for disbelief, verily, he has lost rightness of the path
Or want you that you ask your Messenger as Moses was asked before? And whoever takes disbelief in exchange for belief, then, surely, he went astray from the right way.
Would you question your messenger as Moses was questioned in days gone by? Whoever chooses unbelief instead of faith has undoubtedly strayed from the Straight Way.
Do you intend to ask questions from your Messenger (Muhammad) as Moses was questioned before? But whoever barters belief for unbelief, has indeed lost the direction of the Right Way
Would you then ask your Prophet such questions as were asked of Moses in former times? In fact, anyone, who changes the way of belief for that of disbelief, has surely swerved from the Right way
Rather you wish to put questions to your Messenger, as Moses was questioned before. And whoever adopts disbelief instead of faith he indeed has lost the right direction of the way
Do you intend to question your messenger as Musa was questioned earlier? And anyone who seeks to exchange belief for infidelity, he has surely gone astray from the balanced way.
Orh, do you want to question your Messenger just as was Moses questionedbefore? And the one, who exchanges Faith for suppression of the Truth, has indeed gone astray from the Right Path.h
(O Muslims!) Do you also want to ask your Messenger (blessings and peace be upon him) questions the way Musa (Moses) was asked before? So he who changes belief for disbelief, for sure, loses the right path
Or do you want to ask your messenger as Moses was asked before Whoever replaces belief with rejection, he has indeed strayed from the right path
Or do you want to ask your messenger as Moses was asked before? Whoever replaces belief with rejection, he has indeed strayed from the right path.
Or do you want to ask your messenger as Moses was asked before? Whoever replaces belief with rejection, he has indeed strayed from the right path.
Or do you want that you question/ask your messenger, as Moses was questioned/asked from before, and who exchanges/replaces/substitutes the disbelief with the belief, so he had misguided the way's/road's straightness/equality
Would you, perchance, ask of the Apostle who has been sent unto you what was asked aforetime of Moses? But whoever chooses to deny the [evidence of the] truth, instead of believing in it, has already strayed from the right path
Would you, perchance, ask of the Apostle who has been sent unto you what was asked aforetime of Moses? But whoever chooses to deny the truth [of Allah’s power], instead of being committed to it, has already strayed from the right path
Or ever would you (i.e., the believers) ask your Messenger as Musa (Moses) was asked earlier? And whoever exchanges belief for disbelief, has readily erred (away from) the level way
Or would ye question your messenger as Moses was questioned aforetime? He who chooseth disbelief instead of faith, verily he hath gone astray from a plain road
Do you want to address the Prophet in the same manner in which Moses was addressed? Anyone who exchanges belief for disbelief has certainly gone down the wrong path
Or, do you rather want to question your Prophet as Musa was questioned earlier? And whoever takes infidelity in exchange for faith has certainly missed the straight path
Or would you like to question your ‘Messenger’ as ‘Moses’ was questioned aforetime? But whoever exchanges faith for disbelief has surely gone astray from the right way.
Would you ask your messenger the same sort of questions Musa was asked earlier? In fact, anyone who chooses disbelief over faith has strayed far away from the right way
Or would you like to question your Messenger as Moses was questioned aforetime?. But whoever voluntarily and consciously abandons his Faith in favour of spiritual darkness has been truly deceived into going away from the path of truth.
Or do you people wish to challenge your Prophet to produce supernatural acts as Mussa was challenged to perform earlier by his contemporaries who demanded to see Allah personally? Indeed, he who exchanges Faith for disbelief will have wronged himself and wandered from the path of righteousness
Or do you want to ask your Messenger what Musa was asked by othersbefore? We hope not, becausewhoever swaps faith for disbelief has wandered far from the straight path.
Or do you ˹believers˺ intend to ask of your Messenger as Moses was asked before? But whoever trades belief for disbelief has truly strayed from the Right Way.
Or would you like to question your messenger like Musa (Moses) was questioned before him? Anyone who replaces belief with denial (of the truth) has already come off the level way.
Or would you rather demand of your Apostle that which was once demanded of Moses? He that barters faith for unbelief has surely strayed from the right path
Do you wish to demand of your messenger what was demanded of Moses in the past? Anyone who chooses disbelief, instead of belief, has truly strayed off the right path.
Or do you want to ask your Messenger as Moses was asked previously? Whoever exchanges faith for unbelief has strayed from the straight path.
Or do you want to ask your Messenger, as Moses was asked previously? Whoever exchanges faith for unbelief has strayed from the straight path.
Or you are wanting to ask your Messenger as Moses was asked before? Whoever substitutes the faith with the infidelity, so he had already strayed from the pathway’s soundness.
Many of the people of the (earlier) Book wish they could turn you back to be infidels, after you have believed, out of their own envy, even after thr truth was manifest to them. (Neverthless) forgive and overlook till Allah brings about His kommand, truly Allah has power over all things
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Do you wish to demand of your Messenger that was demanded of Moses in the past? (People asked him vain questions in minor details and then disobeyed him (5:101)). But whoever changes his stand from the Light of conviction to the haziness of doubt, has already strayed away from the Even Way. ('Iman' and 'Kufr' translated according to the wider meanings and the context (5:101))
Rather you wish to put questions to your Apostle, as Musa was questioned before; and whoever adopts unbelief instead of faith, he indeed has lost the right direction of the way
Would you question the Messenger sent to you as Moses was questioned before this? And whoever takes disbelief in exchange for belief has undoubtedly gone astray from the right path
Or do you wish to question your messenger as Moses was questioned aforetime? Whosoever exchanges belief for disbelief has gone astray from the right way
Or would you question your Prophet (Muhammad) as Musa (Moses) was questioned in the old (days)? And whoever changes from Faith to disbelief, indeed, has strayed without doubt from the right way
Would you question your Messenger as Moses was questioned before? Whoever exchanges faith for disbelief has strayed from the right way.
Or do you want to question your Messenger as Moses was questioned before? Whoever exchanges faith for disbelief has strayed from the right path
Or do you intend to ask your Messenger as Moses was asked before? And whoever exchanges faith for disbelief has certainly strayed from the soundness of the way
Or do you wish to question your messenger as Moses was questioned before? And whoever takes disbelief in exchange for faith, then certainly, he has gone astray from the right direction of the way.
Would ye question your Apostle as Moses was questioned of old? but whoever changeth from Faith to Unbelief, Hath strayed without doubt from the even way
Would ye question your Messenger as Moses was questioned of old? but whoever changeth from Faith to Unbelief, Hath strayed without doubt from the even way
وَدَّ كَثِیرࣱ مِّنۡ أَهۡلِ ٱلۡكِتَـٰبِ لَوۡ یَرُدُّونَكُم مِّنۢ بَعۡدِ إِیمَـٰنِكُمۡ كُفَّارًا حَسَدࣰا مِّنۡ عِندِ أَنفُسِهِم مِّنۢ بَعۡدِ مَا تَبَیَّنَ لَهُمُ ٱلۡحَقُّۖ فَٱعۡفُوا۟ وَٱصۡفَحُوا۟ حَتَّىٰ یَأۡتِیَ ٱللَّهُ بِأَمۡرِهِۦۤۗ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَیۡءࣲ قَدِیرࣱ ١٠٩
Even after the truth has become clear to them, many of the People of the Book wish they could turn you back to disbelief after you have believed, out of their selfish envy. Forgive and forbear until God gives his command: He has power over all things
Many people of the Scripture wish that if they could turn you back as disbeliever after you have believed, (out of) envy from their own selves what has become clear to them after the truth. So forgive and overlook, till Allah brings His command. Surely, Allah has power over every thing.
Fain would Many of the People of the Book turn you back infidels after ye have believed, out of envy from their, after the truth hath become manifest unto them so Pardon them, and pass over, until Allah sendeth His command. Verily Allah is over everything Potent
How many of the followers of the Books having once known the truth desire in their hearts, out of envy, to turn you into infidels again even after the truth has become clear to them! But you forbear and overlook till God fulfil His plan; and God has power over all things
Many of the People of the Book (those to whom the knowledge of the reality has been given) wish they could turn you away from faith to disbelief, purely out of their envy, even though they openly perceive the reality. So pardon them and overlook their offences until the command of Allah is disclosed to you. Indeed, Allah is Qadir over all things.
Many of the People of the Book would love it if they could make you revert to being kuffar after you have become muminun, showing their innate envy now that the truth is clear to them. But you should pardon and overlook until Allah gives His command. Truly Allah has power over all things.
Many of the People of the Book are eager to turn you into unbelievers after your faith, out of their inner envy, [and] after the truth had become manifest to them. Yet excuse [them] and forbear until Allah issues His edict. Indeed Allah has power over all things
Many among the People of the Book, out of the envy ingrained in their souls, wish they could restore you as unbelievers after you have believed, after the truth was clear to them (that the Qur’an is God’s Word and Muhammad is the last, awaited Messenger). Yet pardon and overlook them (avoiding useless debates and polemics with them) until God brings in His verdict about them. Surely God has full power over everything
Many of the people of the Scripture would love to turn you back after your having believed, into disbelievers, out of selfish envy, and after the truth (of this Qur'an) has become apparent to them. But pardon (them) and overlook, until Allah shall make manifest His will, indeed Allah is Possessor of every power to do all He will
Many of the People of the Book wish they might restore you as unbelievers, after you have believed, in the jealousy of their souls, after the truth has become clear to them; yet do you pardon and be forgiving, till God brings His command; truly God is powerful over everything
Many of the people of the book want to turn you to disbelief after your belief and after the truth is clarified for them because of jealousy in themselves. Forgive and disregard (them) until God gives His order. God is capable of everything.
Many followers of the Scriptures (out of envy) want to turn you (Mohammad) back to the disbelief (by involving you in lengthy discussions, arguments and disputes), in spite of the fact that they know well how truthful you are. You should be patient with them and forgive them and leave them to God for judging them in an appropriate time. Know that God is capable of doing everything
Many of the people of the Book wish they could turn you back to infidelity after you have believed. To selfish envy, after the truth has become manifest to them. But forgive and overlook until God accomplishes His purpose. For God has power over all things
Many of the People of the Scripture would love to turn youpl back into deniers after you have attained faith, out of envy in their (inner) selves, after the truth has become evident to them. So pardon and overlook until Allah brings about His command. Indeed, Allah is All-Powerful over everything.
Many of those who have the Book would fain turn you back into misbelievers after ye have once believed, through envy from themselves, after the truth has been made manifest to them; but pardon and shun them till God brings His command; verily, God is mighty over all
Many among People given the Book(s) wished to turn you to disbelief after you had accepted faith; out of hearts’ envy, after the truth has become very clear to them; so leave them and be tolerant, until Allah brings His command; indeed Allah is Able to do all things
Many from among the people of the book wish if only they could turn you away as disbelievers after your belief out of jealousy from their own souls after that the truth had become evident to them. Therefore pardon and overlook until Allah comes along with His commandment. Truly Allah has power over everything.
Many of those unto whom the scriptures have been given, desire to render you again unbelievers, after ye have believed; out of envy from their souls, even after the truth is become manifest unto them; but forgive them, and avoid them, till God shall send his command; for God is omnipotent
Many of those who have the Book would fain turn you back into infidelity after you have once believed, through selfish envy, after the truth has been made manifest to them; but pardon and shun them till Allah accomplishes His purpose; verily, Allah is mi
Many of the People of the Book wish they might turn you back as unbelievers after you have believed, in envy of their souls, after the truth has been clarified to them. So pardon and forgive until Allah brings His command. Allah is Powerful over everything
Many of the people of the Book desire to bring you back to unbelief after ye have believed, out of selfish envy, even after the truth hath been clearly shewn them. But forgive them, and shun them till God shall come in with His working. Truly God hath power over all things
Majority from the people of Al-Kitab loved if they could turn you back as disbelievers after your (attaining) Faith, out of envy from their ownselves even after the truth has become manifest unto them. But forgive and overlook till Allah brings His command. Verily, Allah is All-Assessing to every thing
Many of the People of the Book wished that after your belief they return you to being one who is ungrateful out of jealousy within themselves even after The Truth became clear to them. So pardon and overlook them until God brings His command. Truly, God is Powerful over everything.
Many people of the Book wish they could make you turn back after you believed. They are jealous after they realize the truth [that Muhammed was successful]. Forgive them and ignore them until Allah finishes His mission. Allah has power over everything.
Many among the people of the Book (Jews and Christians) wish they could somehow turn you back to unbelief, due to their selfish envy, after the truth has become quite clear to them. Forgive them and bear with them until Allah brings about His decision; rest assured that Allah has power over everything
Many of the people of the Book desire to turn you anyhow back to unbelief. They wish this out of the envy of their hearts though the Truth has become quite clear to them. Yet, you should show forbearance and forgiveness to them´ till Allah Himself enforces His judgement
Many of the people of the Book wish that they could turn you back into disbelievers after you have believed, out of envy from themselves, after truth has become manifest to them. But pardon and forgive, till Allah bring about His command. Surely Allah is Possessor of power over all things
Many of the owners of the book wish to turn you to infidelity after your belief, out of envy on their part (and) after the truth having become clear to them, so pardon and overlook till Allah (comes out ) with His command (in this regard), Allah certainly has power over everything.
Many among the people of the Book, after what rendered the Truth manifest unto them, would wish, out of their own jealousy, that if only they could turn you back after your attaining to Faith! Forgive and forget for now, until further orders from Alla. Surely, Allah is in control of everything
Many of the People of the Book desire to turn you back to disbelief after you have believed because of the jealousy they have in their hearts, despite the fact that the truth has become evident to them. So keep forbearing and overlooking till Allah sends His command. Verily, Allah has (absolute) control over everything
Many of the people of the Scripture have wished that they could return you to being rejecters after your believing, out of envy from their souls after the truth was made clear to them. You shall forgive them and overlook until God brings His will. God is capable of all things
Many of the people of the Book have wished that they could return you to being rejecters after your believing, out of envy from their souls after the truth was made clear to them. You shall forgive them and overlook until God brings His will. God is capable of all things.
Many of the people of the Book have wished that they could return you to being rejecters after your believing, out of envy from their souls after the truth was made clear to them. You shall forgive them and overlook until God brings His will. God is capable of all things.
Many from The Book's people wished/loved if they return you (back) from after your belief (to) disbelievers, envying/jealousy from at themselves from after what was clarified to them (from) the truth , so forgive/pardon and forgive/pardon until God comes with His order/command , that God (is) on every thing powerful/capable
Out of their selfish envy, many among the followers of earlier revelation would like to bring you back to denying the truth after you have attained to faith - [even] after the truth has become clear unto them. None the less, forgive and forbear, until God shall make manifest His will: behold, God has the power to will anything
Out of their selfish envy, many among the followers of earlier scripture would like to bring you back to denying the truth [of Allah’s power] after you have attained it — [even] after the truth has become clear unto them. Nonetheless, forgive and forebear, until Allah shall make manifest His will. Behold, Allah has the power to will anything
Many of the Population of the Book (Or: Family of the Book, i.e., Jews and Christians) would like to turn you back steadfast disbelievers, even after your belief, through envy on the part of themselves, even after the Truth has become evident to them. So, be clement and pardon (them), till Allah comes up (i.e., brings) with His Command; surely Allah is Ever-Determiner over everything
Many of the people of the Scripture long to make you disbelievers after your belief, through envy on their own account, after the truth hath become manifest unto them. Forgive and be indulgent (toward them) until Allah give command. Lo! Allah is Able to do all things
Once you have accepted the faith, many of the People of the Book would love, out of envy, to turn you back to disbelief, even after the Truth has become evident to them. Have forgiveness and bear with them until God issues His order. God has power over all things
(O Muslims,) many among the people of the Book desire to turn you, after your accepting the faith, back into disbelievers — all out of envy on their part, even after the truth has become clear to them. So, forgive and overlook till Allah brings out His command. Certainly, Allah is powerful over everything
Many of the ‘People of the Scripture’ wish they could turn you back to disbelief after you have adhered firmly to Islamic monotheism, out of envy from themselves (even) after the ‘Truth’ has become obvious to them. Thus, forgive and overlook until Allâh gives His command. Indeed, Allâh is capable of doing whatever He wills.
Many of the people of the book like to convert you back to disbelief after your acceptance of faith. (They do so) because of their (egocentric) envy, even though the truth has become clear to them. So forbear and overlook (their arrogance), until Allah enforces the command. Of course Allah has absolute power over all things
Many of the People of the Book wish they could turn you back to spiritual darkness after you have adhered to Faith, out of envy from themselves, (even) after the Truth has become obvious to them. Now, therefore, forgive and overlook until Allâh gives His command. Indeed, Allâh is Most Capable of doing whatsoever He desires.
Many of Ahl al-Kitab wish they could turn you renegades, a desire induced by base envy reflecting sincere hatred for you people who have conformed to Islam, even though they have recognized the truth. Nevertheless, forgive them and do not entertain them with antagonistic thoughts until Allah circumstances matters of fact in His own manner and His command comes to pass. Allah is indeed Qadirun over all in all
Many of the People of The Book would dearly love to change you into disbelievers after you have believed; this isout of jealousy inside themselves evenafter truth has become clear to them. So, believers, pardon and be forgiving until Allah fulfils His command. Allah has control over all things
Many among the People of the Book wish they could turn you ˹believers˺ back to disbelief because of their envy, after the truth has been made clear to them. Pardon and bear with them until Allah delivers His decision. Surely Allah is Most Capable of everything.
Many from the people of the Book would like to bring you back from your belief into denial, out of jealousy of their own after the truth has become clear to them. So let them be and ignore them until Allah settles the matter; Allah is able to do anything.
Many among the People of the Book wish, through envy, to lead you back to unbelief, now that you have embraced the Faith and the Truth has been made plain to them. Forgive them and bear with them until God makes known His will. God has power over all things
Many followers of the scripture would rather see you revert to disbelief, now that you have believed. This is due to jealousy on their part, after the truth has become evident to them. You shall pardon them, and leave them alone, until GOD issues His judgment. GOD is Omnipotent
Even after truth became clear to them, many of the people of the Book, out of their selfish envy, wish they could turn you back to unbelief after you became believers. So forgive and forbear until God makes His will clear. God has power over all things.
Even after the truth became clear to them, many of the people of the Book, out of their selfish envy, wish they could turn you back to unbelief after you became believers. So forgive and forbear until God makes His will clear. God has power over all things.
Many among the book's people would like to turn you back as infidels after your faith, out of envy from themselves, after the right has demonstrated for them. So, pardoning and condoning, till Allah brings His command. Surely, Allah is over everything competent.
And keep up the prayer, and pay the poor-rates; whatever good you shall forward for yourselves, you shall find it with Allah; surely Allah sees what you do
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Many of the People of the Book wish to make you turn back to disbelief after you have attained belief. They do this because of their personal envy even though the Truth has become manifest to them. (Ethnic and nationalistic prejudices give rise to such feelings of envy (2:111), (5:18)). Pardon them and leave them with their ways until Allah issues His Command. ((5:13), (15:85), (73:10), (74:11)). Verily, Allah has Power over all things and all events take place within the framework of His Laws
Many of the followers of the Book wish that they could turn you back into unbelievers after your faith, out of envy from themselves, (even) after the truth has become manifest to them; but pardon and forgive, so that Allah should bring about His command; surely Allah has power over all things
Many people of the Book wish, out of sheer envy from themselves, that, after you have believed, they could turn you again into disbelievers after the truth has become manifest to them. But forgive and overlook till ALLAH brings HIS decree, surely ALLAH has the power to do all that HE wills
Many of the People of the Book wish to turn you back into disbelievers after your having believed, out of envy in their souls, even after the truth has become clear to them. So pardon and forbear, until God comes with His Command. Truly God is Powerful over all things
Many from the People of the Book wish they could turn you (believers) back to disbelief after you have believed, From selfish envy, (even) after the Truth has become clear to them: But forgive and overlook till Allah completes His purpose; Indeed, Allah has power over all things
Many among the People of the Scripture, out of envy, wish to turn you back into unbelievers after you have believed, even after the truth has become clear to them. Nevertheless, forgive and overlook until God brings His command. God has power over all things.
Many of the People of the Book wish to turn you back into unbelievers after you have believed, out of envy on their part, after the Truth has become clear to them. But pardon and overlook, until God brings His command. God has power over all things
Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [even] after the truth has become clear to them. So pardon and overlook until Allah delivers His command. Indeed, Allah is over all things competent
Many of the people of the Book wished they might return you to disbelievers, after your belief, envy from themselves, after the truth has been made clear to them; but pardon and overlook till God brings His command; indeed God is powerful over everything.
Quite a number of the People of the Book wish they could Turn you (people) back to infidelity after ye have believed, from selfish envy, after the Truth hath become Manifest unto them: But forgive and overlook, Till God accomplish His purpose; for God Hath power over all things
Quite a number of the People of the Book wish they could Turn you (people) back to infidelity after ye have believed, from selfish envy, after the Truth hath become Manifest unto them: But forgive and overlook, Till Allah accomplish His purpose; for Allah Hath power over all things
وَأَقِیمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَۚ وَمَا تُقَدِّمُوا۟ لِأَنفُسِكُم مِّنۡ خَیۡرࣲ تَجِدُوهُ عِندَ ٱللَّهِۗ إِنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِیرࣱ ١١٠
Keep up the prayer and pay the prescribed alms. Whatever good you store up for yourselves, you will find it with God: He sees everything you do
And establish prayers, give obligatory charity, and whatever good deeds you send ahead for yourselves; you shall find it with Allah. Certainly, Allah is All-Seer of what you do.
And establish prayer and give the poor-rate. and whatsoever of good ye send forth for your souls ye shall find with Allah; verily Allah is the Beholder of that which ye work
Fulfil your devotional obligations and pay the zakat. And what you send ahead of good you will find with God, for He sees all that you do ill
Establish your salat (duly turn towards Allah both internally and externally) and give zakah (unrequitedly share from what Allah has provided to you with those in need). Whatever good you do, you will find it with Allah (within the realm of the Names comprising the inner depths of your brain). Indeed, Allah (whose Names form your being) is the Basir.
Establish salat and pay zakat. Any good you send ahead for yourselves, you will find with Allah. Certainly Allah sees what you do.
And maintain the prayer and give the zakat. Any good that you send ahead for your souls, you shall find it with Allah. Indeed Allah sees best what you do
(Let your concern be to) establish the Prayer in conformity with its conditions and pay the Prescribed Purifying Alms. Whatever good you send ahead (to your future life in this world and the next) to your own souls’ account, you will find it with God. Whatever (good or evil) you do, surely God sees it well
And observe the Prayer and present the Zakat (- purifying alms) and whatever good you send forward for yourselves you will find it with Allah. Verily, Allah is Watchful of all that you do
And perform the prayer, and pay the alms; whatever good you shall forward to your souls' account, you shall find it with God; assuredly God sees the things you do
And perform mandatory prayer and give to mandatory charity. And anything good you send ahead for yourselves you shall find it with God. God sees everything you do.
Worship God on regular basis and engage in charity. You will find your good deeds being recorded by God for a reward in Hereafter. God is watching over whatever you do
And be steadfast in prayer and give zakat, and whatever good you send ahead for your souls before you, you will find it with God, for God sees well all that you do
And establish the prayer and bring the purifying charity, for whatever good you forward for yourselves, you will find it with Allah. Indeed, Allah is All-Seeing of what you do.
Be ye steadfast in prayer, and give alms; and whatsoever good ye send before for your own souls, ye shall find it with God, for God in all ye do doth see
And keep the prayer established, and pay the charity; and whatever good you send ahead for yourselves, you will find it with Allah; indeed Allah is seeing your deeds
And establish the prayer and give the sanctifying dues and whatever good you send forth for your selves you will find it in the presence of Allah and truly Allah is All-seeing about all that you do.
Be constant in prayer, and give alms; and what good ye have sent before for your souls, ye shall find it with God; surely God seeth that which ye do
Be you steadfast in prayer, and regular in charity; and whatsoever good you send before you for your own souls, you shall find it with Allah, for Allah sees all you do
Establish your prayers and pay the obligatory charity. Whatever good you shall forward for your soul you shall find it with Allah. He is the Seer of what you do
And observe prayer and pay the legal impost: and whatever good thing ye have sent on before for your soul's sake, ye shall find it with God. Verily God seeth what ye do
And establish Salat and pay off Zakat and what ever good you send beforehand for your souls, you shall find it with Allah. Certainly Allah is Fully Watchful of what you do
And perform the formal prayer and give the purifying alms. And whatever good you put forward for yourselves, you will find it with God. Truly, God is Seeing of what you do.
Establish the required prayer. Give the required charity. Whatever good you put forth for your souls will be found with Allah. Allah sees everything you do.
Establish Salah and pay Zakah, and whatever good you send ahead of you to the Hereafter for yourselves, you shall find it with Allah; surely Allah is watching all your actions
(Rest assured that) Allah has full power over everything: establish the Salat and pay the Zakat. you will find with Allah whatever good you send forward for your future; Allah is watching everything you do
And keep up prayer and pay the poor-rate. And whatever good you send before for yourselves, you will find it with Allah. Surely Allah is Seer of what you do
And establish worship (salat) and give charity (zakat) and whatever good you send before for yourselves, you will find it with Allah, Allah is certainly the Seer of what you do.
And establish the proper prayer and give the Zakaat! And whatever good you send forth for your own selves, you'll find it with Allah. Surely, Allah is well aware of what you do
And (always) establish Prayer and pay Zakat (the Alms-due) regularly. And whatever virtue you will send ahead, you shall find it with Allah. Surely, Allah is watching all that you are doing
And hold the contact-method, and contribute towards betterment, and what you bring forth of good for your souls you will find it with God. God is watching what you do
And hold the contact prayer, and contribute towards purification; and what you bring forth of good for your souls you will find it with God. God is watching what you do.
And hold the Connection, and contribute towards purification; and what you bring forth of good for your souls you will find it with God. God is watching what you do.
And keep up the prayers and give the charity/purification and what you advance to yourselves from goodness, you find it at God, that God (is) with what you make/do seeing/understanding
And be constant in prayer, and render the purifying dues; for, whatever good deed you send ahead for your own selves, you shall find it with God: behold, God sees all that you do
And have salah as your standard affiliation with Allah, and institutionalize spending of your capital [to those in need]; for, whatever good deed you send ahead for your own selves, you shall find it with Allah. Behold, Allah sees all that you do
And keep up the prayer and bring the Zakat, (i.e., pay the poor-dues) and whatever charity you forward for yourselves, you will find it in the Providence of Allah; surely Allah is Ever-Beholding of whatever you do
Establish worship, and pay the poor-due; and whatever of good ye send before (you) for your souls, ye will find it with Allah. Lo! Allah is Seer of what ye do
Be steadfast in your prayer and pay the religious tax. You will receive a good reward from God for all your good works. God is Well-aware of what you do
And be steadfast in Salah (prayer), and give Zakah. Whatever good you send forth for yourselves, you will find it with Allah. Certainly, Allah is watchful of what you do
Establish the regular Prayer and pay ‘Zakāt’. Therefore, whatever good thing you send forth for yourselves, you will find it with Allâh. Indeed, Allâh is All-Seer of what you do.
Establish the ´salat, and pay the ´zakat´. With Allah, you will find (the reward for) every righteous deed you send ahead. Indeed, Allah is well aware of every single thing you do
Establish the regular Prayer and pay Zakāt. And whatsoever good thing you send forth for yourselves, you will find it with Allâh. Most certainly Allâh is All-Seer of whatsoever you do.
And participate in the act of divine worship, giving zakat, for zakat is but a vehicle of prayer, and whatever you advance of piety toward future security, you shall find preserved in heaven’s realm. Allah is Bassirun (Omnipresent): He sees all that you do
And perform prayer and give Zakat; whatever good you send ahead for yourselves, you will find it with Allah. Allah sees all that you do.
Establish prayer, and pay alms-tax. Whatever good you send forth for yourselves, you will ˹certainly˺ find ˹its reward˺ with Allah. Surely Allah is All-Seeing of what you do.
And keep up prayer and give Zakat. Whatever good you send ahead for yourselves, you will find it with Allah; Allah sees what you do.
Attend to your prayers and render the alms levy. Whatever good you do shall be recompensed by God. God is watching all your actions
You shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat). Any good you send forth on behalf of your souls, you will find it at GOD. GOD is seer of everything you do.
Perform the prayers and give the purifying alms. Whatever good you do here you will find later with God. God discerns what you do.
Perform the prayers and give the purifying alms. Whatever good you do here, you will find later with God. God discerns what you do.
And establish the prayer and give the zakat, and whatever a goodness you forward for yourselves, you will find it with Allah. Surely, Allah with what you are working, is seer.
And they said: ' None shall enter Paradise except one who is a Jew or a Christian.' Such are their fancies. Say: ' Bring your proof, if you are truthful '
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Go ahead and establish the Divine System, and set up the Just Economic Order in the society. And whatever good you send forth to strengthen your 'Selves' in this manner will be stamped on your personalities and you will find it with Allah. (2:3). Behold, Allah is Seer of what you do
And keep up prayer and pay the poor-rate and whatever good you send before for yourselves, you shall find it with Allah; surely Allah sees what you do
And observe prayer and pay the Zakaat; and whatever good you send on before you for yourselves, you shall find it with ALLAH; surely ALLAH sees all that you do
And perform the prayer and give the alms. Whatever good you send forth for your souls, you will find it with God. Truly God sees whatsoever you do
And be regular in prayer, and regular in charity: And whatever good you send forth for your souls before you (from this life), you shall find it with Allah: Surely, Allah sees well all that you do
Establish prayer and give the purifying charity. Whatever good you put forward for yourselves, you’ll find it with God. God sees what you do.
And perform the prayer, and give alms. Whatever good you forward for yourselves, you will find it with God. God is Seeing of everything you do
And establish prayer and give zakah, and whatever good you put forward for yourselves - you will find it with Allah. Indeed, Allah of what you do, is Seeing
And be steadfast in the prayer, and give the alms; and what you send forward for your souls of good, you shall find it with God, indeed, God sees what you do.
And be steadfast in prayer and regular in charity: And whatever good ye send forth for your souls before you, ye shall find it with God: for God sees Well all that ye do
And be steadfast in prayer and regular in charity: And whatever good ye send forth for your souls before you, ye shall find it with Allah: for Allah sees Well all that ye do
وَقَالُوا۟ لَن یَدۡخُلَ ٱلۡجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوۡ نَصَـٰرَىٰۗ تِلۡكَ أَمَانِیُّهُمۡۗ قُلۡ هَاتُوا۟ بُرۡهَـٰنَكُمۡ إِن كُنتُمۡ صَـٰدِقِینَ ١١١
They also say, ‘No one will enter Paradise unless he is a Jew or a Christian.’ This is their own wishful thinking. [Prophet], say, ‘Produce your evidence, if you are telling the truth.’
They say: “None shall enter Paradise except who is a Jew or a Christian.” These are their own desires. Say (O Muhammad): “Produce your proof if you are truthful.”
And they say: none shall enter the Garden except he be a Jew or a Nazarene. Such are their vain desires! Say thou: forthwith your proof if ye sa
And they say: "None will go to Paradise but the Jews and the Christians;" but this is only wishful thinking. Say: "Bring the proof if you are truthful."
And they say, “None will enter Paradise except one who is a Jew or a Christian.” This is merely their imagination. Say, “Produce your proof, if you speak the truth!”
They say, ´No one will enter the Garden except for Jews and Christians.´ Such is their vain hope. Say, ´Produce your evidence if you are telling the truth.´
And they say, ‘No one shall enter paradise except one who is a Jew or a Christian.’ Those are their [false] hopes! Say, ‘Produce your evidence, should you be truthful.’
They (Jews or Christians) say that none will enter Paradise unless he be a Jew or a Christian. That is their wishfulness (vain desires and fancies). Say (to them, O Messenger): "Produce your proof if you are truthful (in and convinced of your claim)!"
And they (- the Jews and the Christians) say (respectively about themselves), `None shall ever enter Paradise unless he be a Jew or a Christian.' These are their wishful beliefs. Say, `Bring forth your vivid proof (of what you state) if you are right.
And they say, 'None shall enter Paradise except that they be Jews or Christians.' Such are their fancies. Say: 'Produce your proof, if you speak truly.
And they said: “No one ever enters the garden except anyone who is a Jew or a Christian.” This is their wish. Say: “Bring your evidence if you are truthful.”
They (the followers of the Scriptures) say: “Only the Jews and Christians will enter Paradise.” They simply dream on. Ask them: “On what basis do you make such a statement? Show us your proof, if you are truthful.”
And they say, “None will enter paradise unless he is Jewish or Christian.” Those are merely their desires. Say, “Produce your proof if you are right.
And they said, “None will enter the Garden (of Paradise) unless he has been a Jew or a Christian.” These are their fancies. Saysg, “Produce your proof, if you are truthful.”
They say, 'None shall enter Paradise save such as be Jews or Christians;' that is their faith. Say thou, 'Bring your proofs, if ye be speaking truth.
And the People given the Book(s) said, "None will enter Paradise unless he is a Jew or a Christian"; these are their own imaginations; say (O dear Prophet Mohammed - peace and blessings be upon him), "Bring your proof, if you are truthful."
And they said, “None will ever enter the paradise except one who is a Jew” or, “a Christian.” Those are their wishful thoughts. Say, “Bring along your proof if you indeed are truthful.”
They say, verily none shall enter paradise, except they who are Jews or Christians: This is their wish. Say, produce your proof of this, if ye speak truth
They say, "None shall enter Paradise save such as be Jews or Christians;" that is their vain desire. Say thou, "Bring your proofs, if you are speaking truth."
They say: 'None but Jews and Nazarenes shall be admitted to Paradise. ' Such are their wishful fancies. Say: 'Bring us your proof, if what you say is true.
And they say, "None but Jews or Christians shall enter Paradise:" This is their wish. SAY: Give your proofs if ye speak the truth
And they said: “None shall enter Paradise except one who is hood (Jew) or Nasaaraa (Christians). These are their vain desires. Say: “Bring forth your proof if you are truthful.”
And they said: None will enter the Garden, but ones who had been Jews or Christians. That is their own fantasies. Say: Prepare your proof if you had been ones who are sincere.
(Many people of the Book) say, “No one will enter Paradise unless he/she is a Jew,” or “…a Christian.” That is based on their own desires. Say to them, “So, prove it! If it’s true!”
They say: "None shall enter paradise except the one who is a Jew or a Christian." These are their vain desires. Say O Muhammad: "Let us have your proof if you are right in your claim."
They say, "None shall enter Paradise unless he be a Jew or according to the Christians) a Christian." These are their wishful fancies. Say to them, "Bring your proof, if you are right in your claim."
And they say: None shall enter the Garden except he who is a Jew, or the Christians. These are their vain desires. Say: Bring your proof if you are truthful
And they say, "No one can ever enter the garden except he who is a Jew or a Christian." This is their desire, say, "Bring your proof if you are truthful."
And theysay, "None shall enter the Paradise except for one who has been a Jew/Christian!" That is what they just desire. Say, "Produce your evidence, if you are truthful!"
And (the People of the Book) say: ‘No one will enter Paradise except he who is a Jew or a Christian.’ These are their false hopes. Say: ‘Produce your proof (in favour of this desire) if you are rightful (in your claim).
And they said: "None shall enter Paradise except those who are Jewish or Nazarenes;" this is what they wish! Say: "Bring forth your proof if you are truthful."
And they said: "None shall enter the Paradise except those who are Jewish or Nazarenes;" this is what they wish! Say: "Bring forth your proof if you are truthful.
And they said: "None shall enter Paradise except those who are Jewish or Nazarenes;" this is what they wish! Say: "Bring forth your proof if you are truthful."
And they said: "Will never enter the Paradise except who was Jewish or Christian ." Those are their wishes/desires. Say: "Give me your proof/evidence if you were truthful."
AND THEY claim, "None shall ever enter paradise unless he be a Jew" - or, "a Christian". Such are their wishful beliefs! Say: "Produce an evidence for what you are claiming, if what you say is true!"
And they claim, “None shall ever enter paradise unless he be a Jew or a Christian.” Such are their wishful beliefs! Say, “Produce an evidence for what you are claiming, if what you say is true!
And they said, "Never will anybody enter the Garden except they who were Judaic or Nasara (i.e. Christians). Such (Literally: that) are their covetings. Say, "Offer your proof, in case you are sincere."
And they say: None entereth paradise unless he be a Jew or a Christian. These are their own desires. Say: Bring your proof (of what ye state) if ye are truthful
They have said that no one can ever go to Paradise except the Jews or Christians, but this is only what they hope. Ask them to prove that their claim is true
They say that no one shall ever enter Paradise unless he is a Jew, or a Christian. These are their fancies. Say, .Bring your proof, if you are truthful
They say: "None will enter ‘Al- Jannah’ except the one who is a ‘Jew’ or a ‘Christian’." These are their vain desires. Say: "Bring froth your evidence if you are truthful."
They say, "No one shall ever enter paradise unless he was a Jew or a Christian." These are merely their wishful fancies. Say, "Quote your proof, if you are truthful."
They say: ‘None will enter Al-Jannah except one who is a Jew or a Christian’. This is no more than wishful thinking. Say: ‘Bring forward your convincing evidence if you are entirely truthful’.
And in their way of thinking they say: "No one shall be admitted to Paradise and enjoy the bliss and surpassing beauty of the Hereafter but he who conforms to Judaism or Christianity". This is the imagination.they entertain Say to them, O Muhammad: "Produce your convincing evidence if you declare the truth!"
They claim that only the Jews, or only the Christians, will enter Paradise; this is their wishful thinking. Say: “If you are telling the truth, prove it”.
The Jews and Christians each claim that none will enter Paradise except those of their own faith. These are their desires. Reply, ˹O Prophet,˺ “Show ˹me˺ your proof if what you say is true.”
And they say nobody but a Jew or a Christian will enter the garden (of paradise). Those are their own desires. Say bring your proof, if you are right.
And they declare: ‘None shall enter Paradise but Jews and Christians.‘ Such are their wishful fancies. Say: ‘Let us have your proof, if what you say be true.‘
Some have said, "No one will enter Paradise except Jews or Christians!" Such is their wishful thinking. Say, "Show us your proof, if you are right."
They said, "Only Jews and Christians will enter heaven." That is their wishful thinking. Say, "Present your proof if you are telling the truth."
They said, “Only Jews and Christians will enter Heaven.” That is their wishful thinking. Say, “Present your proof if you are telling the truth.”
And they said, “None will enter paradise except who is a Jew or a Christian.” These are their wishes. Say, “Produce your evidence, if you are truthful.”
Yes! Whoever submits himself entirely to Allah, and he is a doer of good, his reward is with his Lord; no fear shall be upon them, nor shall they grieve
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And they claim, "None will enter Paradise unless he be a Jew or a Christian." This is nothing but their wishful thinking. Say, "Bring your proof if you are truthful." (2:135)
And they say: None shall enter the garden (or paradise) except he who is a Jew or a Christian. These are their vain desires. Say: Bring your proof if you are truthful
And they say. `None shall enter Heaven unless he be a Jew or a Christian.' These are their vain desires. Say, `Produce your proof, if you are truthful.
And they said, “None will enter the Garden unless he be a Jew or a Christian.” Those are their hopes. Say, “Bring your proof, if you are truthful.
And they say: "None shall enter Paradise unless he is a Jew or a Christian." Those are (only) their vain or empty wishes. Say to them: "Bring your proof if you are truthful."
They say, “Only Jews and Christians will enter Paradise.” These are their wishes. Say, “Present your proof, if you are truthful.”
And they say, 'None will enter Heaven unless he is a Jew or a Christian.' These are their wishes. Say, 'Produce your proof, if you are truthful.'
And they say, "None will enter Paradise except one who is a Jew or a Christian." That is [merely] their wishful thinking, Say, "Produce your proof, if you should be truthful."
And they say, 'None shall enter the Garden except he who is a Jew or a Christian.' That is their wishful thinking. Say: 'Bring your proof, if you are truthful.'
And they say: "None shall enter Paradise unless he be a Jew or a Christian." Those are their (vain) desires. Say: "Produce your proof if ye are truthful."
And they say: "None shall enter Paradise unless he be a Jew or a Christian." Those are their (vain) desires. Say: "Produce your proof if ye are truthful."
بَلَىٰۚ مَنۡ أَسۡلَمَ وَجۡهَهُۥ لِلَّهِ وَهُوَ مُحۡسِنࣱ فَلَهُۥۤ أَجۡرُهُۥ عِندَ رَبِّهِۦ وَلَا خَوۡفٌ عَلَیۡهِمۡ وَلَا هُمۡ یَحۡزَنُونَ ١١٢
In fact, any who direct themselves wholly to God and do good will have their reward with their Lord: no fear for them, nor will they grieve
Yes, whoever submits itself to Allah and is a righteous, then his reward is with his Lord, and will have nothing to fear or to grieve.
Aye! whosoever submitteth himself unto Allah and he is a well-doer-his hire is with his Lord; no fear shall come on them nor shall they grieve
Only he who surrenders to God with all his heart and also does good, will find his reward with his Lord, and will have no fear or regret
No (things are not as they fantasize them to be)! Whoever feels that his essence (face) is for (the manifestations of the Names of) Allah, his reward is with his Rabb (his essential reality). They will have no fear, nor anything to give them grief.
Not so! All who submit themselves completely to Allah and are good-doers will find their reward with their Lord. They will feel no fear and will know no sorrow.
Certainly whoever submits his will to Allah and is virtuous, he shall have his reward near his Lord, and they shall have no fear, nor shall they grieve
No! Rather, whoever submits his whole being to God (and does so) as one devoted to doing good, aware that God is seeing him, his reward is with his Lord, and all such will have no fear (in this world and the next, for they will always find My help and support with them), nor will they grieve
The truth of the matter is, whosoever submits himself entirely to Allah and he is a doer of good to others shall have his reward with his Lord. They shall have nothing to fear and nothing to grieve at
Nay, but whosoever submits his will to God, being a good-doer, his wage is with his Lord, and no fear shall be on them, neither shall they sorrow
Yes, anyone who submits himself to God and is a good doer, then his reward is with his Lord, and he shall have no fear and no sadness.
The fact of the matter is, whoever sincerely submits himself to the will of God and leads a righteous life will end up in Paradise. Such a person neither fears nor grieves (for the loss of their life in vain.
No, whoever submits his whole self to God and is a doer of good, he will receive his reward with his Guardian Evolver. On them will be no fear, nor shall they grieve
Yes indeed, whoever submits his face (in worship) to Allah while excelling in doing good, then he has his reward with his Lord, and no fear shall be upon them nor shall they grieve.
Aye, he who resigns his face to God, and who is kind, he shall have his reward from his Lord, and no fear shall be on them, and they shall not grieve
Yes, why not? Whoever submits his face for the sake of Allah, and is virtuous, his reward is with his Lord; and there shall be no fear upon them nor shall they grieve
Nay anyone who submits himself entirely to Allah while he acts in excellence, surely for him will be his reward in the presence of his Lord and there will be no fear on them and nor will they grieve.
Nay, but he who resigneth himself to God, and doth that which is right, he shall have his reward with his Lord; there shall come no fear on them, neither shall they be grieved
Nay, whoever surrenders his face (his countenance, nature, honour, glory, cause, will, his whole self) to Allah, and does good, he shall have his reward from his Lord, and no fear shall be on them, and they shall not grieve
Indeed, whoever submits his face to Allah and does good works shall be rewarded by his Lord; there they shall have nothing to fear nor shall they be saddened
But they who set their face with resignation Godward, and do what is right, - their reward is with their Lord; no fear shall come on them, neither shall they be grieved
Nay! Whoever submitted his attention to Allah and he is a doer of good — then his reward for him is with his Nourisher-Sustainer. No apprehensions to them, and they shall have no depression or anxiety
Yea! Whoever submitted his face to God, and he is one who is a doer of good, then, for him his compensation is with his Lord. And there will be neither fear in them, nor will they feel remorse.
Indeed! Whoever submits his/her whole self to Allah and does good deeds will be rewarded with his/her Lord. No fear or grief will be there.
Yea! Whoever submits himself entirely to Allah and is good to others will be rewarded by his Lord; and will have nothing to fear or to regret
The fact is that no one has any special claim to Paradise; whoever surrenders himself to Allah in obedience and follows the Right Way, shall get his reward from his Lord: there shall be neither fear nor grief for such people
Nay, whoever submits himself entirely to Allah and he is the doer of good (to others), he has his reward from his Lord, and there is no fear for such nor shall they grieve
Why not ! whoever submits himself to Allah and he is a doer of good, then for him, his reward is with his Fosterer, and there will neither be any fear on them nor will they grieve.
Yes, indeed! Anyone who surrenders one's self for Allah and is a doer of righteous deedshbesides — for such a one is one's reward with one's Lord. And no fear shall such people have, nor shall they grieve
Yes, of course, he who submits his face to Allah (i.e., consigns himself to Allah) and becomes a man of excellence in piety will find his reward with his Lord. Such people will neither fear anything nor grieve
No, whosoever surrenders himself to God, while doing good, he will have his reward with his Lord. There will be no fear over them, nor will they grieve
No; whoever submits himself to God, while doing good, he will have his recompense with his Lord. There will be no fear over them, nor will they grieve.
No; whoever submits himself to God, while doing good, he will have his recompense with his Lord. There will be no fear over them, nor will they grieve.
Yes/certainly, who submitted/surrendered his faith/direction to God and he is (a) good doer, so for him his reward (is) at his Lord and no fear/fright on them and nor they be saddened/grieving
Yea, indeed: everyone who surrenders his whole being unto God, and is a doer of good withal, shall have his reward with his Sustainer; and all such need have no fear, and neither shall they grieve
Yea, indeed: everyone who surrenders his whole being unto Allah, and is a doer of good withal, shall have this reward with his Sustainer; and all such need have no fear, and neither shall they grieve
Yes indeed, whoever has surrendered his face (i.e., surrendered his will) to Allah and is a fair-doer, then he has his reward in the Providence of his Lord and no fear will be upon them, neither will they grieve
Nay, but whosoever surrendereth his purpose to Allah while doing good, his reward is with his Lord; and there shall no fear come upon them neither shall they grieve
However, one who accepts Islam in submission to God and does good, will have his reward with God. Such people will have nothing to fear nor to grieve about
Of course, whosoever submits his face to Allah, and is good in deeds, will have his reward with his Lord, and there shall be no fear for such people, nor shall they grieve
Nay, but whosoever surrenders his purpose to (the authority of) Allâh while pursuing righteousness, his reward is with his Lord, on such shall be no fear, nor shall they ever grieve.
On the contrary! Anyone who surrenders his entire being to (the will of) Allah, and is among the righteous ones, shall have his reward with his Lord. Such ones shall have no fear, nor shall they ever grieve
Nay, but whoever submits his whole self to Allâh while he is pursuing righteousness and perfection in Faith, his reward is with his Lord. No fear shall befall them, neither shall they grieve.
But it is only he who gives a good impression to Allah, serving His purpose with wise and pious deeds: who shall find a pleasing reward in heaven’s realm and no fear or dread shall fall upon him nor shall he come to grief
On the contrary, anyone who submits to Allah and is righteous, their reward shall be with their Lord, and they shall neither fear nor grieve
But no! Whoever submits themselves to Allah and does good will have their reward with their Lord. And there will be no fear for them, nor will they grieve.
Oh no, anyone who submits himself to Allah and does good will have his reward with his Lord and need not fear nor worry.
Indeed, those that submit to God and do good works shall be recompensed by their Lord: they shall have nothing to fear or to regret
Indeed, those who submit themselves absolutely to GOD alone, while leading a righteous life, will receive their recompense from their Lord; they have nothing to fear, nor will they grieve.
Rather, whoever turns his face in submission towards God while acting generously have their reward from their Lord, and will neither fear nor grieve.
Rather, whoever turns his face in submission towards God while acting with utmost generosity has their reward from their Lord and will neither fear nor grieve.
Yes, whoever submits his face for Allah, and is a benefactor, so he will have his wage with his Lord, and there is no fear on them, nor are they grieving.
The Jews said: ' The Christians rest on naught ', and the Christians said: ' The Jews rest on naught '; yet they (both) recite the (same) Book. Even so, similar to their sayings, spoke those who know not. Allah will judge between them on the Day of Judgement in what they differ
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Nay, but whoever submits fully to Allah, and benefits people his reward is with his Sustainer. ((7:180-181), (41:40)). And there shall neither fear come upon them from without nor grief touch them from within
Yes! whoever submits himself entirely to Allah and he is the doer of good (to others) he has his reward from his Lord, and there is no fear for him nor shall he grieve
Nay, whosoever submits himself completely to ALLAH and he is the doer of good, shall have his reward from his Lord. No fear shall come on them nor shall they grieve
Nay, whosoever submits his face to God, while being virtuous, shall have his reward with his Lord. No fear shall come upon them; nor shall they grieve
But no! Whoever submits his whole self to Allah and does good— He will get his reward with his Lord: For such people, there shall be no fear and they shall not be in pain
In fact, whoever submits himself to God and is a doer of good will have his reward with his Lord. They will neither fear nor grieve.
In fact, whoever submits himself to God, and is a doer of good, will have his reward with his Lord—they have nothing to fear, nor shall they grieve
Yes [on the contrary], whoever submits his face in Islam to Allah while being a doer of good will have his reward with his Lord. And no fear will there be concerning them, nor will they grieve
Yes, whoever submits his face to God and he is a good-doer, he shall have his reward from his Lord, and no fear shall be on them, and they shall not grieve.
Nay,-whoever submits His whole self to God and is a doer of good,- He will get his reward with his Lord; on such shall be no fear, nor shall they grieve
Nay,-whoever submits His whole self to Allah and is a doer of good,- He will get his reward with his Lord; on such shall be no fear, nor shall they grieve
14
Perfect guidance only in Islam
وَقَالَتِ ٱلۡیَهُودُ لَیۡسَتِ ٱلنَّصَـٰرَىٰ عَلَىٰ شَیۡءࣲ وَقَالَتِ ٱلنَّصَـٰرَىٰ لَیۡسَتِ ٱلۡیَهُودُ عَلَىٰ شَیۡءࣲ وَهُمۡ یَتۡلُونَ ٱلۡكِتَـٰبَۗ كَذَ ٰلِكَ قَالَ ٱلَّذِینَ لَا یَعۡلَمُونَ مِثۡلَ قَوۡلِهِمۡۚ فَٱللَّهُ یَحۡكُمُ بَیۡنَهُمۡ یَوۡمَ ٱلۡقِیَـٰمَةِ فِیمَا كَانُوا۟ فِیهِ یَخۡتَلِفُونَ ١١٣
The Jews say, ‘The Christians have no ground whatsoever to stand on,’ and the Christians say, ‘The Jews have no ground whatsoever to stand on,’ though they both read the Scripture, and those who have no knowledge say the same; God will judge between them on the Day of Resurrection concerning their differences
The Jews say: “The Christians are not on anything right” and the Christians say: “The Jews are not on anything (right),” though they both recite the Scripture (Torah or Gospel). Similarly those who have no knowledge (the pagan Arabs) say: they like (both) their words. So Allah will judge between them on the Day of Resurrection about that in which they have been differing.
And the Jews say: the Nazarenes are not grounded on aught: and the Nazarenes say: the Jews are not grounded on aught While they recite the same Book. Even so say those who know not, the like of their saying. Allah will judge between them on the Day of Resurrection regarding that wherein they have been differing
The Jews say: "The Christians are not right," and the Christians say: "The Jews are in the wrong;" yet both read the Scriptures; and this is what the unread had said too. God alone will judge between them in their differences on the Day of Reckoning
The Jews say “The Christians have no valid grounds” and the Christians say, “The Jews have no valid grounds,” although they both supposedly recite the Book (the revealed knowledge)! Yet this is what those who are ignorant of this knowledge say! Allah will judge between them over which they differ, in the period of doomsday.
The Jews say, ´The Christians have nothing to stand on,´ and the Christians say, ´The Jews have nothing to stand on,´ yet they both recite the Book. Those who do not know say the same as they say. Allah will judge between them on the Day of Rising regarding the things about which they differ.
The Jews say, ‘The Christians stand on nothing,’ and the Christians say, ‘The Jews stand on nothing,’ though they follow the [same] Book. So said those who had no knowledge, [words] similar to what they say. Allah will judge between them on the Day of Resurrection concerning that about which they used to differ
The Jews say the Christians have nothing (from God) to be based on, and the Christians say the Jews have nothing (from God) to be based on; yet they (both) recite the Book. So too those who have no knowledge (from God) say the like of their word. God will judge between them on the Day of Resurrection concerning what they have been disputing
The Jews say, `The Christians have no valid ground whatsoever (for their belief),' while the Christians assert, `The Jews have no valid ground (at all for their belief),' while they both read the same Scripture. Exactly such (ill-founded) things say those who have no knowledge. But Allah shall judge between them on the Day of Resurrection with regard to all that about which they had been disagreeing
The Jews say, 'The Christians stand not on anything'; the Christians say, 'The Jews stand not on anything'; yet they recite the Book. So too the ignorant say the like of them. God shall decide between them on the Day of Resurrection touching their differences
Jews said: “Christians are not on anything,” and Christians said: “Jews are not on anything,” although they were reading the book. Likewise, those who do not know (the truth) say the same as they say. But God judges between them on the Resurrection Day regarding what they used to disagree about.
The Jews say: “The Christians do not know the truth.” The Christians say: “The Jews do not know the truth.” [The funny thing is that] both of them read the [same] Scripture. The others, too, make similar claims. All these dispute will be solved in the Day of Judgment when the Lord points them where they were wrong
Jews say, “The Christians have nothing to stand upon. And Christians say, “Jews have nothing to stand upon.” Yet they all read the Book. Their words are like those who know not. But God will judge between them in their quarrel on the Day of Accountability
Nevertheless, the Jews said, “Christians have no ground whatsoever to stand on,” while the Christians said, “Jews have no ground whatsoever to stand on.” Yet they read the Scripture. Similarly, the ones who do not know said the like of their saying. Thus Allah judges between them on the Day of Resurrection regarding whatever they differed over.
The Jews say, 'The Christians rest on nought;' and the Christians say, 'The Jews rest on nought;' and yet they read the Book. So, too, say those who know not, like to what these say; but God shall judge between them on the resurrection day concerning that whereon they do dispute
And the Jews said, "The Christians are nothing" - and the Christians said, "The Jews are nothing" whereas they both read the Book; and the ignorant spoke similarly; so Allah will judge between them on the Day of Resurrection, concerning the matter in which they dispute
And the people of Judaism say, “The Christians are following nothing” and the Christians say, “The people of Judaism are following nothing” while they all rehearse the book. Thus spoke those who do not know, the like of their speech. But Allah will judge between them on the day of resurrection regarding all that in which they disagree.
The Jews say, the Christians are grounded on nothing; and the Christians say, the Jews are grounded on nothing: Yet they both read the scriptures. So likewise say they who know not the scripture, according to their saying. But God shall judge between them on the day of the resurrection, concerning that about which they now disagree
The Jews say, "The Christians base themselves on naught;" and the Christians say, "The Jews base themselves on naught"; and yet both read the (same) Book. They say the same things as those people say who know not; but Allah shall judg
The Jews say the Nazarenes are not on anything, and the Nazarenes say it is the Jews who are not on anything. Yet they both read the Book. And those who do not know say like their saying. Allah will judge between them their disputes on the Day of Resurrection
Moreover, the Jews say, "The Christians lean on nought:" "On nought lean the Jews," say the Christians: Yet both are readers of the Book. So with like words say they who have no knowledge. But on the resurrection day, God shall judge between them as to that in which they differ
And Al-Yahood (the Jews) said: “An-Nasaaraa have nothing definite to stand upon. ” And An-Nasaaraa said: “Al-Yahood have nothing definite to stand upon” although they recite Al-Kitab. Thus said those who do not know — similar to their statement. So Allah will judge between them on the Day of Resurrection about that wherein they have been differing
And the Jews said: The Christians are not based on anything. And the Christians said: The Jews are not based on anything, although they both recount the Book. Thus, said those who know not a thing like their saying. So God will give judgment between them on the Day of Resurrection about what they had been at variance in it.
The Jews say, “The Christians have no basis.” The Christians say, “The Jews have no basis.” Yet they study the same (Scriptures)! They sound similar to those who don’t know anything. Allah will judge among them in their disagreements on the Day of Judgment.
The Jews say: "The Christians are not on the right track," and the Christians say: "It is the Jews who are not on the right track," yet both read their Holy Books (Torah or Gospel). And those who have no knowledge (the pagan Arabs) say like to what both of them say; so Allah will judge between them in their dispute on the Day of Judgment
The Jews say that the Christians have nothing (of the Truth) and the Christians say that the Jews have nothing of it, though both read the Scripture. And those who have no knowledge of the Scripture also make similar claims. Allah will surely give His judgement on the Day of Resurrection in all the matters in which they differ
And the Jews say, The Christians follow nothing (good), and the Christians say, The Jews following nothing (good), while they recite the (same) Book. Even thus say those who have no knowledge, like what they say. So Allah will judge between them on the day of Resurrection in that wherein they differ
And the Jews say, "The Christians are on nothing." And the Christians say, "The Jews are on nothing," and they read the book. Thus, similar to their saying is the saying of those who have no knowledge, therefore Allah will judge between them on the day of resurrection concerning that in which they differ.
And say the Jews, "Not on any base are the Christians!" And say the Christians, "Not on any base are the Jews!" And they do recite the Book!! Thus — in statements similar to theirs — did those, who knew not, speak.Then, on the Day of Resurrection, shall Allah judge between them in matters in which they differed
And the Jews say: ‘The Christians do not have their base upon anything (i.e., sound faith),’ and the Christians say: ‘The Jews do not have their base upon anything,’ yet they (all) read the Book (revealed by Allah). Likewise, they (the polytheists) who do not have any (heavenly) knowledge (at all) also make statements like theirs. So Allah will (Himself) judge between them on the Day of Resurrection in the matter in which they differ
And the Jews said: "The Nazarenes have no basis," and the Nazarenes said: "The Jews have no basis," while they are both reciting the Scripture! Similarly, those who do not know have said the same thing. God will judge between them on the Day of Resurrection in what they disputed
And the Jews say: "The Nazarenes have no basis," and the Nazarenes say: "The Jews have no basis," while they are both reciting the Book! Similarly, those who do not know have said the same thing. God will judge between them on the Day of Resurrection in what they dispute.
And the Jews say: "The Nazarenes have no basis," and the Nazarenes say: "The Jews have no basis," while they are both reciting the Book! Similarly, those who do not know have said the same thing. God will judge between them on the Day of Resurrection in what they dispute.
And the Jews said: "The Christians are not on a thing." And the Christians said: "The Jews are not on a thing." And they read/recite The Book , like that those who do not know said similar (to) their saying so God judges between them (in) the Resurrection Day, in what they were in it differing/disagreeing
Furthermore, the Jews assert, "The Christians have no valid ground for their beliefs," while the Christians assert, "The Jews have no valid ground for their beliefs" - and both quote the divine writ! Even thus, like unto what they say, have [always] spoken those who were devoid of knowledge;" but it is God who will judge between them on Resurrection Day with regard to all on which they were wont to differ
Furthermore, the Yahud assert, “The Christians have no valid ground for their beliefs,” while the Christians assert, “The Yahud have no valid ground for their beliefs” and both quote the scripture! Even thus, like unto what they say, have [always] spoken those who are devoid of knowledge; but it is Allah who will judge between them on Resurrection Day with regard to all on which they were wont to differ
And the Jews have said, "The Nasara (i.e. the Christians) do not (stand) on anything, " and the Nasara have said, "The Jews do not (stand) on anything, " and they recite the Book. Thus the ones who do not know have said the like of their saying. So, Allah will judge between them on the Day of the Resurrection wherein they used to differ
And the Jews say the Christians follow nothing (true), and the Christians say the Jews follow nothing (true); yet both are readers of the Scripture. Even thus speak those who know not. Allah will judge between them on the Day of Resurrection concerning that wherein they differ
The Jews accuse the Christians of having no basis for their religion and the Christians accuse the Jews of having no basis for their religion, even though both sides read the Scripture. The ignorant ones say the same thing. God will issue His decree about their dispute on the Day of Judgment
The Jews say: .The Christians have nothing to stand on. and the Christians say .The Jews have nothing to stand on. while they both read the Book! Similarly, those who do not know have said like they (the Jews and the Christians) say. So, Allah will judge between them on the Day of Resurrection in what they used to dispute
The ‘Jews’ say: "The ‘Christians’ have nothing true to stand on," and the ‘Christians’ say: "The ‘Jews’ have nothing true to stand on," although both of them recite the ‘Scripture’. In the same manner the ignorant say the same things. Consequently, Allâh will judge between them on the ‘Day of Resurrection’ in that which they used to differ.
The Jews assert that the Christians do not follow anything (that is true), and the Christians claim that the Jews follow nothing (that is true). Yet, they recite the (same) book. Others with no knowledge (of the scriptures) have also made similar claims. On the Day of Judgment, Allah will render judgment concerning all matters of dispute between them
The Jews say: ‘The Christians have nothing true to stand on’, and the Christians say: ‘The Jews have nothing true to stand on’, although both of them recite the Scripture. In the same manner the ignorant say the same things. Allâh will judge between them on the Day of Resurrection in that which they were inclined to differ.
And yet the Jews say: "The Christians are prone to a system not based upon truth." And the Christians say: "The Jews rely on a religion without the groundwork of truth, while both of them learn from the same Book." Without much knowledge of the Book, the Pagans said this but Allah shall judge them in Day of Judgement* in matters concerning their variance
The Jews say: “The Christians are misguided”, and the Christians say: “The Jews are misguided”, yet all read the sameBook the Bible. Similarly, those who know nothing say the same thing as them. Allah will decide between them on Judgement Day regarding their differences
The Jews say, “The Christians have nothing to stand on” and the Christians say, “The Jews have nothing to stand on,” although both recite the Scriptures. And those ˹pagans˺ who have no knowledge say the same ˹about people of faith˺. Surely Allah will judge between them on the Day of Judgment regarding their dispute.
And the Jews say the Christians have no foundation, and the Christians say the Jews have no foundation, but they read the (same) book. Those without knowledge make similar statements to theirs, so Allah will judge between them on the day of resurrection with regard to what they used to differ in.
The Jews say the Christians are misguided, and the Christians say it is the Jews who are misguided. Yet they both recite the Book. And the ignorant say the same of both. God will on the Day of Resurrection judge what they disagreed about
The Jews said, "The Christians have no basis," while the Christians said, "The Jews have no basis." Yet, both of them read the scripture. Such are the utterances of those who possess no knowledge. GOD will judge them on the Day of Resurrection, regarding their disputes.
The Jews said, "Christians are without valid grounds," and the Christians said, "The Jews are without valid grounds," while they chant the Book. The ignorant speak similarly. God will judge between them on the Day of Resurrection concerning their differences.
The Jews said, “Christians are without valid grounds,” and the Christians said, “The Jews are without valid grounds,” while they chant the Book. The ignorant speak similarly. God will judge between them on the Day of Resurrection concerning their differences.
And the Jews said, “The Christians are not being on a thing;” and the Christians said, “The Jews are not being on a thing.” And they were reciting the Book. Such that, those who did not know said alike their saying. So, Allah will judge between them on The Resurrection Day in what they were differing.
And who is more unjust than he who prevents the mosques of Allah of His Name being remembered therein and strives for their ruin? Such (people) might never enter them, save in fear. For them is disgrace in this world, and in the Hereafter a great punishment
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And the Jews say that the Christians have no basis, and the Christians say that the Jews have no basis. Yet both read the Scripture! This is how people oblivious to true knowledge have always behaved. Allah will judge between them on the Day of Resurrection in what they differ ((3:104), (11:118-119)). ('Qaul' = Utterance = Thought = Tenet = Attitude)
And the Jews say: The Christians do not follow anything (good) and the Christians say: The Jews do not follow anything (good) while they recite the (same) Book. Even thus say those who have no knowledge, like to what they say; so Allah shall judge between them on the day of resurrection in what they differ
And the Jews say, `The Christians stand on nothing' and the Christians say, `The Jews stand on nothing;' while they both read the same book. Even thus said those, who had no knowledge, like what they say. But ALLAH shall judge between them on the Day of Resurrection concerning that wherein they disagree
The Jews say, “The Christians stand on nothing,” and the Christians say, “The Jews stand on nothing,” though they recite the Book. Likewise did those who know not speak words like theirs. God will judge between them on the Day of Resurrection concerning that wherein they differed
The Jews say: "The Christians have nothing firm to stand upon;" And the Christians say: "The Jews have nothing firm to stand upon." Yet they (both say that they) read the (same) Book. Like the words they say they do not know what they say; But Allah will judge between them in their dispute on the Day of Judgment
The Jews say, “The Christians have no basis,” and the Christians say, “The Jews have no basis,” although they read the Scripture. Similarly, those who lack knowledge say the same. God will arbitrate between them on Resurrection Day concerning their disputes.
The Jews say, 'The Christians are not based on anything;' and the Christians say, 'The Jews are not based on anything.' Yet they both read the Scripture. Similarly, the ignorant said the same thing. God will judge between them on the Day of Resurrection regarding their differences
The Jews say "The Christians have nothing [true] to stand on," and the Christians say, "The Jews have nothing to stand on," although they [both] recite the Scripture. Thus the polytheists speak the same as their words. But Allah will judge between them on the Day of Resurrection concerning that over which they used to differ
And the Jews said, 'The Christians are not upon anything;' and the Christians said, 'The Jews are not upon anything;' and they recite the Book. Thus said those who know not, the like of their saying; and God will judge between them on the Day of Resurrection concerning that in which they were disagreeing.
The Jews say: "The Christians have naught (to stand) upon; and the Christians say: "The Jews have naught (To stand) upon." Yet they (Profess to) study the (same) Book. Like unto their word is what those say who know not; but God will judge bet ween them in their quarrel on the Day of Judgment
The Jews say: "The Christians have naught (to stand) upon; and the Christians say: "The Jews have naught (To stand) upon." Yet they (Profess to) study the (same) Book. Like unto their word is what those say who know not; but Allah will judge between them in their quarrel on the Day of Judgment
وَمَنۡ أَظۡلَمُ مِمَّن مَّنَعَ مَسَـٰجِدَ ٱللَّهِ أَن یُذۡكَرَ فِیهَا ٱسۡمُهُۥ وَسَعَىٰ فِی خَرَابِهَاۤۚ أُو۟لَـٰۤىِٕكَ مَا كَانَ لَهُمۡ أَن یَدۡخُلُوهَاۤ إِلَّا خَاۤىِٕفِینَۚ لَهُمۡ فِی ٱلدُّنۡیَا خِزۡیࣱ وَلَهُمۡ فِی ٱلۡءَاخِرَةِ عَذَابٌ عَظِیمࣱ ١١٤
Who could be more wicked than those who prohibit the mention of God’s name in His places of worship and strive to have them deserted? Such people should not enter them without fear: there is disgrace for them in this world and painful punishment in the Hereafter
Who is more unjust than those who forbid mentioning Allah’s name in Allah’s Masjids and strive for their ruin? It is not proper for them to enter them (Masjids) except in fear. For them there is disgrace in the world and for them there is great punishment in the Hereafter.
And who is more unjust than he who preventeth the mosques of Allah, that His name be mentioned therein, and striveth after their ruin? These! it was not for them to enter therein except in fear. Unto them shall be humiliation in this World,and unto them in the Hereafter a torment mighty
And who is more unjust than he who prohibits the name of God being used in His mosques, who hurries to despoil them even though he has no right to enter them except in reverence? For them is ignominy in the world and severe punishment in the life to come
And who are more unjust than those who prevent the dhikr of Allah (the acknowledgment that we do not exist, only Allah exists) from being mentioned in places of prostration (the experience of one’s nothingness in the sight of the reality of the Names) and strive toward their destruction (by deifying the ego of the pure hearts). Such people should enter there in fear. For they will be disgraced in this world (in sight of those who know the truth), and in the eternal life to come, great suffering awaits them...
Who could do greater wrong than someone who bars access to the mosques of Allah, preventing His name from being remembered in them, and goes about destroying them? Such people will never be able to enter them — except in fear. They will have disgrace in the dunya and in the akhira they will have a terrible punishment.
Who is a greater wrongdoer than him who denies access to the mosques of Allah lest His Name be celebrated therein, and tries to ruin them? Such ones may not enter them, except in fear. There is disgrace for them in this world, and there is for them a great punishment in the Hereafter
Who is greater in doing wrong than he who bars God’s places of worship, so that His Name be not mentioned and invoked in them, and strives to ruin them? Such people might never enter them, save in fear (whether because of their alienation from the Religion or because they try to destroy them owing to their animosity against God). For them is disgrace in the world, and in the Hereafter a tremendous punishment
And who can be more unjust than those who prohibit the name of Allah from being extolled in (any of His) houses of worship and strive to ruin them. It was not proper for such, ever to enter these (places) except in fear and awe. For them is disgrace in this world, and there awaits them a severe punishment in the Hereafter
And who does greater evil than he who bars God's places of worship, so that His Name be not rehearsed in them, and strives to destroy them? Such men might never enter them, save in fear; for them is degradation in the present world, and in the world to come a mighty chastisement
Who is more wrong than someone who, in God’s places of worship, prevents His name to be mentioned and tries to ruin them? They should not enter it except in fear. They have humiliation in this world and have a great punishment in the Hereafter.
Who is more unjust that those (the idol worshippers of Mecca) who prevent the believers to mention the name of God in places devoted to His worship (like in Mecca which is built by Abraham for the purpose of worshipping the Lord.) such people do not deserve to enter there. If they enter there at all, they should not feel safe. There is nothing but misery for them in this world and an awful punishment is waiting for them in the Hereafter
And who is more unjust than he who forbids in places for the worship of God, that God's name should be praised, and whose zeal is to ruin them? It was not fitting that they should enter them except in fear. For them there is nothing but disgrace in the present, and in the hereafter, an exceeding torment
And who is more unjust than one who prevented (praying in) the mosques of Allah so that His Name be not mentioned in them, and pursued their ruin? Those—never was it for them to enter them except in fear. For them is disgrace in the Earlier (Life), and for them in the Hereafter is a great punishment.
But who is more unjust than he who prohibits God's mosques, that His name should not be mentioned there, and who strives to ruin them? 'Tis not for such to enter into them except in fear, for them is disgrace in this world, and in the future mighty woe
And who is more unjust than one who prevents the name of Allah being mentioned in the mosques, and strives for their ruin? It did not befit them to enter the mosques except in fear; for them is disgrace in this world, and a terrible punishment in the Hereafter
And who does greater wrong to his own soul than one who forbids [from] the houses of Allah lest His name be remembered therein and he endeavours for their ruin. Such have no right to enter therein except in fear. For them there is humiliation in the life of this world and in the hereafter there will be an awful punishment for them.
Who is more unjust than he who prohibiteth the temples of God, that his name should be remembered therin, and who hasteth to destroy them? Those men cannot enter therein, but with fear: They shall have shame in this world, and in the next a grievous punishment
But who is more unjust than he who forbids that His name should not be mentioned in the places for the worship of Allah, and who strives to ruin them? It is not fitting for such to enter into them except in fear. For them is disgrace in this world, and i
Who does greater harm than he who prevents His Name to be remembered in the Mosques of Allah and strives to destroy them? Those, they will not enter them except in fear. And for them shame in this world and a great punishment in the next
And who committeth a greater wrong than he who hindereth God's name from being remembered in his temples, and who hasteth to ruin them? Such men cannot enter them but with fear. Their's is shame in this world, and a severe torment in the next
And who is more unjust than he who forbids that His name may be remembered in the Mosques of Allah; and he made efforts to damage them? Such people! It is not (proper) for them that they should enter these (mosques) except as those who are in fear. For them there is disgrace in this world, and for them there is a grievous punishment in the Hereafter
And who does greater wrong than those who prevented access to the places of prostration to God so that His Name not be remembered in them, and endeavored for their devastation? It had not been for those to enter them, but as ones who are fearful. For them is degradation in the present, and for them is a tremendous punishment in the world to come.
Who is worse than someone who tries to get people not to celebrate Allah’s name in the places of worship of Allah and who tries to ruin (the places of worship)? People are not supposed to enter (the places of worship) except in reverence. For them, there is nothing but disgrace in this world and an exceeding torment in the world to come.
Who is more unjust than the one who prevents people from the Masajid (place of worship) of Allah , forbids the mention of His name therein, and strives to ruin them ? It is not proper for such people to enter in them except with His fear. For them there is disgrace in this world and grievous punishment in the Hereafter
And who could be a greater wrongdoer than the one who forbids the mention of Allah´s name in places of worship and strives for their ruin? Such people do not deserve to enter the places of worship, and, if they enter at all, they should do so in fear; for there is ignominy for them in this world and an awful punishment in the Hereafter
And who is more unjust than he who prevents (men) from the mosques of Allah, from His name being remembered therein, and strives to ruin them? (As for) these, it was not proper for them to enter them except in fear. For them is disgrace in this world, and theirs is a grievous chastisement in the Hereafter
And who is more unjust than one who prevents (people from) the mosques of Allah, that His name should be remembered in them and strives to ruin them. (In fact) it was not fit for them to enter the (mosques) except in fear. There is disgrace for them in the world and there is a great punishment for them in the hereafter.
And who can do a greater wrong than one who forbids anyone, in places for prostrating to Allah, from eulogizing His Name therein, and who works for their ruin/desertion? Those places! They ought not to have entered those places, except in awe!! For them, in this world, disgrace; and for them, in the Hereafter, severe punishment!!
And who is more unjust than he who forbids remembering Allah’s Name in His mosques and strives to desolate them? It was not proper for them to enter the mosques but fearing (Allah). For them is disgrace in this world, and (also) there is a dreadful torment for them in the Hereafter
And who are more wicked than those who boycott God's temples; so that His name not be mentioned in them; and they seek their destruction They will not be able to enter them except in fear; they will have humiliation in this world and in the Hereafter a painful retribution
And who are more wicked than those who prevent the temples of God that His name be mentioned in them; and they seek their destruction? They will not be able to enter them except in fear; they will have humiliation in this world and in the Hereafter a painful retribution.
And who are more wicked than those who prevent the temples of God that His name be mentioned in them; and they seek their destruction? They will not be able to enter them except in fear; they will have humiliation in this world and in the Hereafter a painful retribution.
And who is more unjust/oppressive from (than) who prevented (in) God's mosques that His name be mentioned/remembered in it, and strived/hastened in its destruction/spoilage . Those, it was not for them that they enter it except afraid/frightened. For them in the present world (is) shame/disgrace and for them in the end (other life) (is a) great torture
Hence, who could be more wicked than those who bar the mention of God's name from [any of] His houses of worship and strive for their ruin, [although] they have no right to enter them save in fear [of God]? For them, in this world, there is ignominy in store; and for them, in the life to come, awesome suffering
Who could be more wicked than those who bar the mention of Allah’s name from any of His houses and strive for their ruin, although they have no right to enter them save in fear? For them, in this world, there is ignominy in store; and for them, in the life to come, awesome suffering
And who is more unjust than he who prevents (praying in) the mosques of Allah so that His Name be not mentioned in them, and endeavors (diligently) for their ruin? Those can in no way enter them except in fear, for them is disgrace in the present life (Literally: The lowly, i.e., the life of this world) and in the Hereafter they will have a tremendous torment
And who doth greater wrong than he who forbiddeth the approach to the sanctuaries of Allah lest His name should be mentioned therein, and striveth for their ruin. As for such, it was never meant that they should enter them except in fear. Theirs in the world is ignominy and theirs in the Hereafter is an awful doom
Who is more unjust than those who strive to destroy the mosques and prevent others from commemorating the Name of God therein who could not enter the mosques except with fear. They, (the unjust ones), will be disgraced in this life and will receive great torment in the life hereafter
Who is more cruel than the one who prevents the mosques of Allah from His name being recited therein, and strives for their destruction? It was not for such men to enter them except in awe. For them there is disgrace in this world, and for them there is a mighty punishment in the other world
Who does greater evil than one who prevents the mosques of Allâh from commemorating His Holy Name, and strives hard for their ruin? It is not meant for them to enter the mosques except in reverence and awe. They will have a disgraceful shame (on them) in this ‘worldly life’, and a mighty chastisement in the ‘Hereafter’.
Can anyone be more unjust (and evil) than the one who forbids people from mentioning His name in Allah´s Houses of worship, and does his utmost to hurt them? In fact, such (unjust) ones are themselves not worthy of being let into the Holy House except in fear. Disgrace is their lot in this world, and in the life-to-come they shall have the severest (most awful) punishment
And who then does greater evil than one who prevents the Mosques of Allâh from commemorating His Holy Name and strives hard for their ruin?. It is not meant for them to enter the Mosques except in reverence and awe. They will have a disgraceful shame (on them) in this worldly life and a mighty punishment in the Hereafter.
And who is more wrong-minded than he who blocks the way to places of divine worship by placing obstacles and intends to destroy them in attempt to prevent religious observance and to preclude the adoration of Allah's Eternal Name Such persons were not to enter these places except secretly, fearing for their life. They shall suffer disgrace and multiple humiliations here, and be put to the torture Hereafter
Who can be more wicked than the one who stops people from glorifying Allah’s name in His Mosques, and who tries to destroy them? Yet they should only enter them in the fear of Allah. They shall suffer disgrace in this world and severe punishment in the Hereafter
Who does more wrong than those who prevent Allah’s Name from being mentioned in His places of worship and strive to destroy them? Such people have no right to enter these places except with fear. For them there is disgrace in this world, and they will suffer a tremendous punishment in the Hereafter.
And who is more sinful than one who stops His name from being mentioned in mosques of Allah and hurries to destroy them. Those shall not be permitted to enter them except in fear. They shall have disgrace in this world and severe punishment in the hereafter.
And who is more wicked than those who forbid God‘s name to be pronounced in the mosques of God and seek to destroy them, when they should enter them only with fear in their hearts? They shall be held up to shame in this world, and in the world to come grievous punishment awaits them
Who are more evil than those who boycott GOD's masjids, where His name is commemorated, and contribute to their desertion? These ought not to enter therein except fearfully. They will suffer in this life humiliation, and will suffer in the Hereafter a terrible retribution.
Who could be more unjust than the one who forbids God's name to be mentioned in his places of worship and then tries to get them destroyed? They should be afraid to enter them. They will have shame in this world and terrible punishment in the Hereafter.
Who could be more unjust than the one who forbids God’s name to be mentioned in his places of worship and then tries to get them destroyed? They should be afraid to enter them. They will have shame in this world and terrible punishment in the Hereafter.
And who is more oppressive than who prevents the name of Allah from being mentioned in His mosques, and strives for their ruin? It is not for them to enter them except while they are fearing. For them is a disgrace in the Dunya (This world or life), and for them in the Hereafter is great torment.
And to Allah belong the East and the West, wherever you turn, there is the Presence of Allah. Surely Allah is All-Embracing, All-Knowing
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And who can be a greater transgressor than the one who forbids access to the Centers of the Divine System? - Lest His Name be Eminent in the earth (as it is in the rest of the Universe) - And strives to ruin them! It is not meet for their human dignity that they should enter them except in awe, respect and humility. ((9:17-19), (9:107)). Communities that fail to heed this warning will suffer humiliation in this world and a tremendous suffering in the Hereafter. (72:18). ('Masjid' = Mosque = Centers that administer the Divine System = Place of collective prostration with mind and body = Centers that the Islamic government will establish to implement the Qur'anic Commands in the society, and thus collectively submit to Allah)
And who is more unjust than he who prevents (men) from the masjids of Allah, that His name should be remembered in them, and strives to ruin them? (As for) these, it was not proper for them that they should have entered them except in fear; they shall meet with disgrace in this world, and they shall have great chastisement in the hereafter
And who is more unjust than he who prohibits the name of ALLAH being glorified in ALLAH's temples and strives to ruin them? It was not proper for such men to enter therein except in fear. For them is disgrace in this world; and theirs shall be a great punishment in the next
And who does greater wrong than one who bars [entrance to] the mosques of God, lest His Name be remembered therein, and strives for their ruin? They are those who should not enter them, save in fear. Theirs is disgrace in this world, and theirs is a great punishment in the Hereafter
And who are more unjust than those who forbid that in places for the worship of Allah, Allah’s name should be celebrated? Whose object is (in fact) to ruin them? It was not right that those (who believe), should themselves enter those (places) except only in fear. For those (who forbid the Praise of Allah’s Name) there is nothing but disgrace in this world, and a severe suffering in the world to come
And who are more unjust than those who prevent God’s name from being mentioned in His mosques and strive toward their ruin? Such individuals should enter them only in fear. For them, there is disgrace in this life, and they will have a severe punishment in the Hereafter.
Who is more unjust than him who forbids the remembrance of God's name in places of worship, and contributes to their ruin? These ought not to enter them except in fear. For them is disgrace in this world, and for them is a terrible punishment in the Hereafter
And who are more unjust than those who prevent the name of Allah from being mentioned in His mosques and strive toward their destruction. It is not for them to enter them except in fear. For them in this world is disgrace, and they will have in the Hereafter a great punishment
And who does more wrong than he who prevents God's mosques, that His name should be mentioned in them, and strives for their ruin? It is not for such to enter them except in fear, for them is disgrace in this world, and for them in the hereafter is a great punishment.
And who is more unjust than he who forbids that in places for the worship of God, God's name should be celebrated?-whose zeal is (in fact) to ruin them? It was not fitting that such should themselves enter them except in fear. For them there is nothing but disgrace in this world, and in the world to come, an exceeding torment
And who is more unjust than he who forbids that in places for the worship of Allah, Allah's name should be celebrated?-whose zeal is (in fact) to ruin them? It was not fitting that such should themselves enter them except in fear. For them there is nothing but disgrace in this world, and in the world to come, an exceeding torment
وَلِلَّهِ ٱلۡمَشۡرِقُ وَٱلۡمَغۡرِبُۚ فَأَیۡنَمَا تُوَلُّوا۟ فَثَمَّ وَجۡهُ ٱللَّهِۚ إِنَّ ٱللَّهَ وَ ٰسِعٌ عَلِیمࣱ ١١٥
The East and the West belong to God: wherever you turn, there is His Face. God is all pervading and all knowing
To Allah belongs the east and the west, so wherever you turn (face) there will be the face (presence) of Allah. Surely! Allah is All-Embracing, All-Knowing.
And unto Allah belongeth the east and the west; so withersoever you turn there is the countenance of Allah: verily Allah is pervading, Knowing
To God belong the East and the West. Wherever you turn the glory of God is everywhere: All-pervading is He and all-knowing
And to Allah belongs the east (the place of birth and origin) and the west (setting – disappearance – death). So wherever you turn, there is the Face of Allah (you are face to face with the manifestation of Allah’s Names). Indeed, Allah is all-Encompassing and Knowing.
Both East and West belong to Allah, so wherever you turn, the Face of Allah is there. Allah is All-Encompassing, All-Knowing.
To Allah belong the east and the west: so whichever way you turn, there is the face of Allah! Allah is indeed all-bounteous, all-knowing
(They attempt to exploit the issue of qiblah – the direction of Prayer – as a pretext to bar Muslims from places of worship and to prevent God’s Name being mentioned and invoked in them.) To God belong the East and the West (and therefore the whole earth with its east and west: wherever you are, you can turn to Him in the Prayer). Then, in whatever direction you turn, there is the "Face" of God. God is All-Embracing (with His mercy), All-Knowing
And to Allah belongs the east and the west; so whichsoever way you may turn (you will find) there is Allah's attention. Surely, Allah is All-Pervading, All-Knowing
To God belong the East and the West; whithersoever you turn, there is the Face of God; God is All-embracing, All-knowing
The east and the west belong to God, so wherever you turn, there is God's direction. God is bountiful (and boundless) and knowledgeable.
East or West, all belongs to God. No matter where you turn your face, God is there (therefore do not engage in a dispute about why Mecca is appointed as the direction of prayer.) Know that God is present every where and is the most knowledgeable (so obey Him and say your prayers toward the oldest place designated to the worship of God, i.e. Mecca.
To God belong the East and West. Wherever you turn, there is the Presence of God, for God is Ever Present, All Knowing
And to Allah belong the East and the West, so wherever youpl turn, then that is where Allah’s Countenance is. Indeed, Allah is All-Embracing, All-Knowing.
God's is the east and the west, and wherever ye turn there is God's face; verily, God comprehends and knows
And the East and the West, all belong to Allah - so whichever direction you face, there is Allah’s Entity (Allah’s Mercy is directed towards you); indeed Allah is the All Capable, (His powers and reach are limitless), the All Knowing
For Allah is the east and the west so wherever you are turned towards, surely Allah’s face is there. Truly Allah is All-encompassing, All-knowing.
To God belongeth the east and the west; therefore whithersoever ye turn your selves to pray, there is the face of God; for God is omnipresent and omniscient
To Allah belongs the East and the West, and wherever you turn there is Allah´s face (presence); for verily, Allah is All-pervading and All-Knowing
To Allah belong the east and the west. Whichever way you turn, there is the Face of Allah. He is the Embracer, the Knower
The East and the West is God's: therefore, whichever way ye turn, there is the face of God: Truly God is immense and knoweth all
And to Allah belong the East and the West. Whithersoever you adopt direction, then and there is the attention of Allah. Verily Allah is Omnipresent, Omniscient
And to God belongs the East and the West. So wherever you turn to, then, again, there is the Countenance of God. Truly, God is One Who is Extensive, Knowing.
To Allah belong the east and the west. Wherever you turn, Allah’s countenance is there. Truly, Allah is the All-embracing, the All-knowing.
To Allah belong the East and the West; whichever direction you turn your face there is the presence of Allah. Surely Allah is All-Embracing and All-Knowing
The East and the West, all belong to Allah: you will face Allah in whichsoever direction you turn your face: Allah is All-Embracing and All-Knowing
And Allah's is the East and the West, so whither you turn thither is Allah's purpose. Surely Allah is Ample-giving, Knowing
And Allah's is the east and the west, so in which ever direction you turn, then there (you have ) Allah's Person (Attention). Allah is certainly Omnipresent, Knowing.
And for Allah are the East and the West. So, whichever way you turn, there the divine Face of Alla ! Allah is indeed all encompassing, all knowing
And the east and the west (all) belong to Allah alone. So whichever direction you turn to, there is the presence of Allah (i.e., the essence of Allah is radiantly manifest in all directions). Surely, Allah is Infinite, All-Knowing
And to God belongs the east and the west, so wherever you turn, there is God's presence. God is Encompassing, Knowledgeable
And to God belong the east and the west, so wherever you turn, there is the face of God. God is Encompassing, Knowledgeable.
And to God belongs the east and the west, so wherever you turn, there is the face of God. God is Encompassing, Knowledgeable.
And to God the sunrise/east and the sunset/west, so wherever you turn, so there (is) God's face/direction, that God is rich/extended , knowledgeable
And God's is the east and the west: and wherever you turn, there is God's countenance. Behold, God is infinite, all-knowing
And Allah’s is the East and the West: and wherever you turn, there is Allah’s countenance. Behold, Allah is Infinite [in accommodation], All-Knowing
And Allah has the East and the West; so, wherever you turn around, (then) hence is the Face of Allah; surely Allah is Ever-Embracing, Ever-Knowing
Unto Allah belong the East and the West, and whithersoever ye turn, there is Allah's Countenance. Lo! Allah is All-Embracing, All-Knowing
The East and the West belong to God. Wherever you turn, you are always in the presence of God. God is Munificent and Omniscient
To Allah belongs the East and the West. So, whichever way you turn, there is the Face of Allah. Indeed, Allah is All-Embracing, All-Knowing
Unto Allâh belongs the East and the West, therefore, wherever you turn, there is the Face of Allâh. Indeed, Allâh is All-Encompassing, All-Knowing.
The East, and the West belong to Allah. Face any direction, and right there is the face of Allah (in that very direction)! Indeed, Allah is the Infinite, the all-Knowing
To Allâh belong the East and the West, therefore, wherever you turn, there is the Face of Allâh. Indeed, Allâh is All-Encompassing, All-Knowing.
And to Allah belong the East with its four cardinal points where the sun rises and the West with its four cardinal points where the sun sets, and therefore to whichever point in the universe you turn you shall be in Allah's August Presence. Allah is Wasi’un (Omnipresent),and 'Alimun
The East and the West belong to Allah, so wherever you turn, Allah’s Presence will be there. Indeed, Allah is Boundlessly Vast, the Knowing.
To Allah belong the east and the west, so wherever you turn you are facing ˹towards˺ Allah. Surely Allah is All-Encompassing, All-Knowing.
And to Allah belongs the East and the West, so wherever you turn, Allah´s presence is there, Allah is far-reaching, knowing.
To God belongs the East and the West. Whichever way you turn there is the Face of God. God is omnipresent and all knowing
To GOD belongs the east and the west; wherever you go there will be the presence of GOD. GOD is Omnipresent, Omniscient.
To God belong the East and the West, and His face is wherever you turn. God is Infinite, All-Knowing.
To God belong the East and the West, and His face is wherever you turn. God is Infinite, All-Knowing.
And for Allah are the East and the West. So whichever way you are turning, there is Allah’s face. Surely Allah is all-Encompassing, Knowledgeable.
They said: ' Allah has taken to Himself a son '. Glory be to Him! Nay, to Him belongs all that is in the heavens and on the earth: all are obedient to Him
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And unto Allah belong the East and the West. (He transcends all boundaries and so is the Divine System that can be established anywhere on earth). Wherever you go, whichever way you turn, there is Allah's Countenance, and you remain in His Dominion. Behold, Allah is Transcendent, Knower of every site in the Universe. (3:95)
And Allah's is the East and the West, therefore, whither you turn, thither is Allah's purpose; surely Allah is Ample-giving, Knowing
To ALLAH belongs the East and the West; so whithersover you turn, there will be the face of ALLAH. Surely, ALLAH is Bountiful, All-Knowing
To God belong the East and the West. Wheresoever you turn, there is the Face of God. God is All-Encompassing, Knowing
And to Allah belong the East and the West: Wherever you turn, there is the Face (the Divine Countenance and Presence) of Allah. For Allah is All Pervading (Wasi'), All Knowing (Aleem)
To God belong the East and the West. Wherever you turn, there is God’s countenance. God is All-Encompassing, All-Knowing.
To God belong the East and the West. Whichever way you turn, there is God's presence. God is Omnipresent and Omniscient
And to Allah belongs the east and the west. So wherever you [might] turn, there is the Face of Allah . Indeed, Allah is all-Encompassing and Knowing
And God's is the east and the west, so wherever you turn there is God's face; indeed, God is immense, knowing.
To God belong the east and the West: Whithersoever ye turn, there is the presence of God. For God is all-Pervading, all-Knowing
To Allah belong the east and the West: Whithersoever ye turn, there is the presence of Allah. For Allah is all-Pervading, all-Knowing
وَقَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدࣰاۗ سُبۡحَـٰنَهُۥۖ بَل لَّهُۥ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۖ كُلࣱّ لَّهُۥ قَـٰنِتُونَ ١١٦
They have asserted, ‘God has a child.’ May He be exalted! No! Everything in the heavens and earth belongs to Him, everything devoutly obeys His will
They say: “Allah has taken a son.” Glory is to Allah! But to Him belongs what is in the heavens and the earth, and all are obedient to Him.
And they Say: God hath betaken unto Him a son! Hallowed be He: Aye unto Him belongeth whatsoever is in the heavens and the earth: ', all are unto Him devou
Yet they say that God has begotten a son. May He be praised! Indeed everything in the heavens and the earth belongs to Him, and all are obedient to God
They said, “Allah has taken a son.” Subhan (exalted) is He! Rather, to Him belongs whatever is in the heavens and the earth. All things are obedient to Him.
They say, ´Allah has a son.´ Glory be to Him! No, everything in the heavens and earth belongs to Him. Everything is obedient to Him,
And they say, ‘Allah has taken a son.’ Immaculate is He! Rather to Him belongs whatever is in the heavens and the earth. All are obedient to Him
And (despite this fact and that God is infinite, with nothing to restrict Him, and therefore has no equal or like) they claim that God has taken to Him a son. All-Glorified He is (in that He is absolutely above having any attributes particular to those contained in time and space). Rather, to Him belongs all that is in the heavens and the earth (under His absolute rule;) all are (by their very nature as beings created by Him) subservient to Him
Moreover they (- the unjust people) say, `Allah has taken (to Himself) a son.' Glory be to Him. Rather, all that is in the heavens and the earth, belongs to Him. All are obedient to Him
And they say, 'God has taken to Him a son. Glory be to Him! Nay, to Him belongs all that is in the heavens and the earth; all obey His will -
And they say: “God has taken a son.” Never, He is flawless. Everything in the skies and on the earth belongs to Him, all are obedient to Him.
They say: “God has adopted a son.” Shame on them. God is above such things. As a matter of fact, everything in the heavens and earth belongs to him and are submissive to Him. (See John 5:18-that Jesus refutes the claim that he is equal to God. in 5-he says: I can do nothing of my own...
They say, “God has a son, glory be to him.” No, to God belongs all that is in the heavens and on earth, and everything renders worship to Him
And they said, “Allah has taken (for Himself) offspring.” Highly Exalted is He. Rather, to Him belongs whatever is in the heavens and the earth; all are devout towards Him—
They say, 'God takes unto Himself a son.' Celebrated be His praise! Nay, His is what is in the heavens and the earth, and Him all things obey
And they said, "Allah has taken an offspring for Himself" - Purity is to Him! In fact, all that is in the heavens and the earth, is His dominion; all are submissive to Him
And they say, “Allah has taken unto Himself a son.” Glory be unto Him. Nay for Him is all that is in the heavens and in the earth. They all stand in servitude to Him.
They say, God hath begotten children: God forbid! To him belongeth whatever is in heaven, and on earth; all is possessed by him
They say, "Allah takes unto Himself a son." All Glory is to Him! Nay, His is whatever is in the heavens and the earth, and all things worship (obey, glorify, praise) Him
They say: 'Allah has taken (to Himself) a son. ' Exaltations to Him (Allah). For Him is what is in the heavens and the earth, all are obedient to Him
And they say, "God hath a son:" No! Praise be to Him! But - His, whatever is in the Heavens and the Earth! All obeyeth Him
And they said: “Allah has picked up a son.” He is free of such (needs and desires). Nay! To Him belongs what is in the heavens or on the earth: every one is subservient to Him
And they said: God took to Himself a son. Glory be to Him! Nay! To Him belongs whatever is in the heavens and the earth. All are ones who are morally obligated to Him,
They say, “Allah has begotten a son.” Glory to Him! Nonsense! To Him belongs all that is of Heaven and Earth. Everything renders worship to Him.
They say: "Allah has taken to Himself a son;" Allah is above such things! Rather, to Him belongs all that is in the heavens and in the earth; all are obedient to Him.*
They say "Allah has adopted a son." Allah is above such things. As a matter of fact, whatever is in the heavens and on the earth belongs to Him and all are obedient to Him
And they say: Allah has taken to Himself a son -- glory be to Him! Rather, whatever is in the heavens and the earth is His. All are obedient to Him
And they say, "Allah has taken a son for Himself," Glory be to Him (He is far above this). No ! whatever is in the skies and the earth is His, all are obedient to Him.
And theysay, "Allah has a son!" HE is much too glorified to have one!! HIS, on the other hand, is everything that is in the heavens and the earth!!! All are obedient to Him
And they say: ‘Allah has begotten a son for Himself,’ whilst He is Holy and Transcendent, far above (this). Rather (all) that is in the heavens and in the earth is His (creation and belonging) and all are subservient to Him
And they said: "God has taken a son!" Be He glorified. To Him is all that is in the heavens and in the Earth, all are humbled to Him
And they said: "God has taken a son!" Be He glorified. To Him is all that is in the heavens and the earth, all are dutiful to Him.
And they said: "God has taken a child!" Be He glorified. To Him is all that is in the heavens and the earth, all are dutiful to Him.
And they said: "God took/received a child (son) His praise/glory, but to Him what (is) in the skies/space and the earth/Planet Earth, each/all for him (are) obeying humbly
And yet some people assert, "God has taken unto Himself a son!" Limitless is He in His glory! Nay, but His is all that is in the heavens and on earth; all things devoutly obey His will
And they say, Allah has taken unto Himself a son! Exalted is He in His eminence! Nay, but His is all that is in the heavens and on earth; all things devoutly yield to His will
And they have said, " Allah has taken to Him a child." All Extolment be to Him! No indeed, He has whatever is in the heavens and the earth. All are devout to Him
And they say: Allah hath taken unto Himself a son. Be He glorified! Nay, but whatsoever is in the heavens and the earth is His. All are subservient unto Him
They, (the People of the Book), have said that God has taken for Himself a son. He is too glorious to have a son. To Him belongs all that is in the heavens and the earth. All pray in obedience to Him
They say: .Allah has got a son. Pure is He. Instead, to Him belongs all that there is in the heavens and the earth. All stand obedient to Him
They say: “Allâh has taken to Himself a son." Be He glorified! Nay, unto Him belongs whatsoever is in the heavens and whatsoever is on the earth. All are submissive to His will.
They said, "Allah begot a son!" Exalted is He! In fact, everything in the heavens and on earth belongs to Him. All things (and beings) submit to Him in obedience
They say: ‘Allâh has taken to Himself a son’. Be He Glorified! Nay, but to Him belongs whatsoever is in the heavens and whatsoever is on the earth. All are submissive to His will.
And yet they say: "Allah has begotten a son." Glory be to Him, His glorious attributes extolled, but to Him all that exists in the heavens and earth belong to Him and all exercise a submissive reverence to His Authority
They claim Allah has adopted a son. Glory be to Him! The Heavens and the Earth belong to Him; everything obeys Him,
They say, “Allah has offspring.” Glory be to Him! In fact, to Him belongs whatever is in the heavens and the earth—all are subject to His Will.
And they say Allah has adopted a son. Glory be to Him. But whatever is in the heavens and in the earth is His, and everything is submissive to Him.
And they say: ‘God has begotten a son.‘ Glory be to Him! His is what the heavens and the earth contain; all is obedient to Him.
They said, "GOD has begotten a son!" Be He glorified; never! To Him belongs everything in the heavens and the earth; all are subservient to Him.
They said, "God has taken a son." May He be exalted in His glory. All things in the heavens and on the earth belong to Him. All things devoutly obey His will,
They said, “God has taken a son.” May He be exalted in His glory. All things in the heavens and on the Earth belong to Him. All things devoutly obey His will,
And they said, “Allah has taken a son.” Glorified is Him. Nay, but for Him is whatever in the skies and the earth; all are devoutly obedient for Him.
Originator (is He) of the heavens and the earth; and when He decrees a matter to be, He only says to it ' Be ' and it is
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And they say, "Allah has taken unto Himself a son." Never! He is High Above what they say. Nay, unto Him belongs all that is in the heavens and the earth. Everything is subservient to Him
And they say: Allah has taken to himself a son. Glory be to Him; rather, whatever is in the heavens and the earth is His; all are obedient to Him
And they say, `ALLAH has taken to Himself a son.' Holy is HE ! Nay, everything in the Heavens and the earth belongs to HIM. To HIM are all obedient
And they say, “God has taken a child.” Glory be to Him! Rather, unto Him belongs whatsoever is in the heavens and on the earth. All are devoutly obedient to Him
And they say: "Allah has begotten a son:" Glory be to Him— To Him belongs all that is in the heavens and on earth: Everything renders worship to Him
They say, “God has begotten a son.” Glorified is He! Rather, everything in the heavens and the earth is His; all are obedient to Him.
And they say, 'God has begotten a son.' Be He glorified. Rather, His is everything in the heavens and the earth; all are obedient to Him
They say, " Allah has taken a son." Exalted is He! Rather, to Him belongs whatever is in the heavens and the earth. All are devoutly obedient to Him
And they said, 'God took a son.' Glory be to Him. Nay, His is what is in the heavens and the earth. All are obedient to Him.
They say: "God hath begotten a son" :Glory be to Him.-Nay, to Him belongs all that is in the heavens and on earth: everything renders worship to Him
They say: "Allah hath begotten a son" :Glory be to Him.-Nay, to Him belongs all that is in the heavens and on earth: everything renders worship to Him
بَدِیعُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۖ وَإِذَا قَضَىٰۤ أَمۡرࣰا فَإِنَّمَا یَقُولُ لَهُۥ كُن فَیَكُونُ ١١٧
He is the Originator of the heavens and the earth, and when He decrees something, He says only, ‘Be,’ and it is
He is the Originator of the heavens and the earth. When He decrees a matter, He only says to it: “Be” and it becomes.
The Originator of the heavens and the earth; and whensoever He decreeth an affair, He only saith unto it: be; and it becometh
Creator of the heavens and the earth from nothingness, He has only to say when He wills a thing: "Be", and it is
He is the Badee (the Originator of the heavens and the earth who makes things without any sample or like). When He wills a thing, He only says to it “Be” and it is.
the Originator of the heavens and earth. When He decides on something, He just says to it, ´Be!´ and it is.
the Originator of the heavens and the earth; and when He decides on a matter, He just says to it, ‘Be!’ and it is
The Originator of the heavens and the earth with nothing preceding Him to imitate. When He decrees a thing, He does but say to it "Be!" and it is
(God is) the Wonderful Originator without depending upon any matter or pattern of the heavens and the earth; and when He issues a decree He does but say to it, `Be' and it comes to be
the Creator of the heavens and the earth; and when He decrees a thing, He but says to it 'Be,' and it is
Originator of the skies and the earth, when He decides on a matter, He just says to it: “Be” and it will be.
God is the originator of the heavens and the earth. When He decides something to be created, He simply says: “Be” and there it is
From Him is the origin of the heavens and the earth, when He decrees a matter He says to it: “Be”. And it is
the Innovator of the heavens and the earth, and whenever He decrees a matter, He only says to it, “Be,” and so it is.
The Originator of the heavens and the earth, when He decrees a matter He doth but say unto it, 'BE,' and it is
The Originator of the heavens and the earth - and when He commands a thing, He only says to it, "Be", and it thereupon happens
The inventor of the Heavens and of the earth and when He decrees a matter, He just says to it, “Be” and it is.
the creator of heaven and earth; and when he decreeth a thing, he only saith unto it, be, and it is
The Originator of the heavens and the earth, when He decrees a matter He does but say unto it, "BE," and it is
Creator of the heavens and the earth! When He decrees a thing, He only says: 'Be, ' and it is
Sole maker of the Heavens and of the Earth! And when He decreeth a thing, He only saith to it, "Be," and it is
Originator of the heavens and the earth. When He decreed a matter, He only says to it: “Be”! And it comes into existence
Beginner of the heavens and the earth and when He decreed a command, then, truly, He says to it: Be! Then, it is!
He is the Originator of the skies and Earth. When He decrees a matter, He says to it, “Be!” and it is.
He is the Creator of the heavens and the earth ! When He decrees a thing, He needs only to say, "Be," and there it becomes
He is the Creator of the heavens and the earth: when He decrees a thing, He merely says, "Be," and there it is
Wonderful Originator of the heavens and the earth! And when He decrees an affair, He says to it only, Be, and it is
The Originator of the skies and the earth, and when He decrees an affair, then He says to it only, "BE," so it is.
Originator of the heavens and the earth! And when He decides to accomplish anything, He just tells it, "Be!" And, it is!!
He is the One Who has originated the heavens and the earth, and when He wills to (originate) a thing, He only says to it: ‘Be,’ and it becomes
Initiator of heavens and Earth, when He decrees a command, He merely says to it: "Be" and it is
Initiator of the heavens and the earth, when He decrees a command, He merely says to it: 'Be,' and it is.
Initiator of the heavens and the earth, when He decrees a command, He merely says to it: 'Be,' and it is.
Creating marvelously without precedent the skies/space and the earth/Planet Earth and if He ordered/accomplished a matter/affair , so but he says to it: "Be." So it will become
The Originator is He of the heavens and the earth: and when He wills a thing to be, He but says unto it, "Be" -and it is
The Originator is He of the heavens and the earth; and when He wills a thing to be, He but says unto it, “Be” — and it is
The Ever-Innovating of the heavens and the earth; and when He has decreed a Command, then surely it is only (that) He says to it, "Be!" so it is
The Originator of the heavens and the earth! When He decreeth a thing, He saith unto it only: Be! and it is
God is the Originator of the heavens and the earth. Whenever He decides to do anything, He just commands it to exist and it comes into existence
(He is the) Originator of the heavens and the earth. When He decides a matter, He simply says to it: .Be., and it comes to be
Allâh is the Outstanding Creator of the heavens and of the earth. When He decrees a matter, He only says to it: "Be," consequently, there it is.
(He is) the (Initiator and the) Originator of the heavens and the earth. Once He decrees anything, He (merely) says to it, "Be!" and it becomes
And Allâh is the Master Architect of the heavens and earth. When He decrees a matter, He only says to it: ‘Be’, so there it is.
He is it Who generated the heavens and earth and when He ordains something He only says: "Be" and it is
The Creator of The Heavens and the Earth. When He decides on any matter, He only says: “Be!” And thereit is.
˹He is˺ the Originator of the heavens and the earth! When He decrees a matter, He simply tells it, “Be!” And it is!
He is the originator of the heavens and the earth, and when He decides a matter, He simply says to it "Be!", and it is.
Creator of the heavens and the earth! When He decrees a thing, He need only say ‘Be,‘ and it is
The Initiator of the heavens and the earth: to have anything done, He simply says to it, "Be," and it is.
the Originator of the heavens and the earth. If He decrees something, He simply says to it, "Be!" and it is.
the Originator of the heavens and the Earth. When He decrees something, He simply says to it, “Be!” and it is.
The Creative of skies and the earth. If He decreed a command, He only says for it, “Be,” so it is.
And the ignorant said: ' Why does Allah not speak to us or a Sign comes not to us? ' Even thus said those before them, the like of what they say; their hearts are all alike. Indeed We have made clear the Signs to people who are sure
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The Originator of the heavens and the earth! As soon as He decrees a thing, He says unto it, "Be" - and it is. (He originates and creates and does not procreate)
Wonderful Originator of the heavens and the earth, and when He decrees an affair, He only says to it, Be, so there it is
HE is the Originator of the heavens and the earth. When HE decrees a thing, HE only says to it `Be,' and it is
the Originator of the heavens and the earth. When He decrees a thing, He only says to it, “Be!” and it is
To Him is due the very origin of the heavens and the earth: When He decides on anything and He says to it: "Be." And so it becomes
The Originator of the heavens and the earth; when He decrees a matter, He only says to it: ‘Be,’ and it is.
Originator of the heavens and the earth. Whenever He decrees a thing, He says to it, 'Be,' and it becomes
Originator of the heavens and the earth. When He decrees a matter, He only says to it, "Be," and it is
The originator of the heavens and the earth, and when He decrees a matter, He only says to it, 'Be' and it is.
To Him is due the primal origin of the heavens and the earth: When He decreeth a matter, He saith to it: "Be," and it is
To Him is due the primal origin of the heavens and the earth: When He decreeth a matter, He saith to it: "Be," and it is
وَقَالَ ٱلَّذِینَ لَا یَعۡلَمُونَ لَوۡلَا یُكَلِّمُنَا ٱللَّهُ أَوۡ تَأۡتِینَاۤ ءَایَةࣱۗ كَذَ ٰلِكَ قَالَ ٱلَّذِینَ مِن قَبۡلِهِم مِّثۡلَ قَوۡلِهِمۡۘ تَشَـٰبَهَتۡ قُلُوبُهُمۡۗ قَدۡ بَیَّنَّا ٱلۡءَایَـٰتِ لِقَوۡمࣲ یُوقِنُونَ ١١٨
Those who have no knowledge also say, ‘If only God would speak to us!’ or ‘If only a miraculous sign would come to us!’ People before them said the same things: their hearts are all alike. We have made Our signs clear enough to those who have solid faith
Those who don’t know say: “Why does not Allah speak to us (face to face) or a sign come to us?” Those people who were before them have said similar words. Their hearts are alike. We have indeed made clear the signs for people who believe firmly.
And those who know not, say: Wherefore speakest not God unto us? or cometh not unto us a sign? Thus aid those before them the like of their saying: consimilar are their hearts. We have already manifested the signs unto the people who would be convinced
But those who are ignorant say: "Why does God not speak or show us a sign?" The same question had been asked by men before them, who were like them in their hearts. But to those who are firm in their faith We have shown Our signs already
Those who do not know (what the name Allah denotes) say (assuming Allah is a god in the heavens), “Why does Allah not speak to us or send us a miracle?” Those before them spoke in the same way. Their viewpoints resemble each other (as a result of mirror neurons – they have the same mentality). We have clearly shown our verses (the signs of the reality) to those who want to duly evaluate them.
Those who do not know say, ´If only Allah would speak to us, or some sign come to us!´ just like those before them who said the same as they say. Their hearts are much the same. We have made the Signs clear for people who have certainty.
Those who have no knowledge say, ‘Why does not Allah speak to us, or come to us a sign?’ So said those who were before them, [words] similar to what they say. Alike are their hearts. We have certainly made the signs clear for a people who have certainty
Those who have no knowledge (from Him, those who do not recognize God, and therefore lead an ignorant life) say: "Why does not God speak to us (directly) or a manifest sign (a miracle) come to us?" So spoke those before them, a word like theirs. Their hearts are alike. Yet We have made clear the signs (the Revelations establishing the Unity and Sovereignty of God, the Messengership of Muhammad, and the Divine authorship of the Qur’an,) to a people who seek certainty (with open, inquiring minds)
And those who do not know (the wisdom implied in Divine revelation) say, `Why does not Allah (Himself) speak to us or give us a (convincing) sign?' That is exactly what their predecessors had said. Their hearts have become very much alike. We have certainly made (Our) signs explicitly clear for a people who wish to be convinced
And they that know not say, 'Why does God not speak to us? Why does a sign not come to us?' So spoke those before them as these men say; their hearts are much alike. Yet We have made clear the signs unto a people who are sur
And those who do not know say: “If only God would speak to us or a sign would come to us.” Those before them were saying the same as their saying. Their hearts (and minds) are alike. We have made the signs clear for those who are sure.
Those who are not aware [of their physical/ mental shortcomings] say: “Why God does not talk to us directly; why do we not get any revelation?” People before them, with the same kind of mentality, used to ask similar questions. The fact of the matter is, the Lord’s signs are already available to the believers (the best example of such signs is this Qur’an which is in front of you.
Those without knowledge say, “Why does God not speak to us, or why does a sign not come to us?” As did the people say before them. Their words are similar, and their hearts are alike. We have indeed made clear the signs to any who hold firmly to faith
And those who do not know said, “If only Allah would speak to us, or a sign would come to us.” Thus said those who were before them—just what they said. Their hearts are alike. We have certainly made the signs evident for people who are certain.
And those who do not know (the Scriptures) say, 'Unless God speak to us, or there comes a sign.' So spake those before them like unto their speech. Their hearts are all alike. We have made manifest the signs unto a people that are sure
And the ignorant people said, “Why does not Allah speak to us, or some sign come to us?” Those before them had also spoken in the same way as they speak; their hearts (and of those before them) are all alike; undoubtedly, We have made the signs clear for the people who have faith
And those who do not know say, “If only Allah will speak to us or a sign will come to us.” Thus spoke those who were before them the like of their speech. Their hearts are similar to one another. We indeed have made the signs clear for a people who have certitude.
And they who know not the scriptures say, unless God speak unto us, or thou shew us a sign, we will not believe. So said those before them, according to their saying: Their hearts resemble each other. We have already shewn manifest signs unto people who firmly believe
And those without knowledge say, "Why does not Allah speak to us?" or "Why does no sign come to us?". So spoke those before them in words of similar meaning. Their hearts are all alike. We have made manifest the signs unto a people th
And those who do not know say: 'Why does not Allah speak to us or a sign come to us? ' Likewise, those who were before them said similar to their saying. Their hearts are alike. Indeed, We have clarified the signs to a nation who are certain
And they who have no knowledge say, "Unless God speak to us, or thou shew us a sign . . . !" So, with like words, said those who were before them: their hearts are alike: Clear signs have we already shewn for those who have firm faith
And those who do not know said: “Why does not Allah speak to us (face to face) and why does not a sign come to us?” Thus said the people before them — similar to their utterance. Their hearts became similar (in approach). We have indeed explained the Ayaat for the nation who firmly Believe
And those who know not said: Why does God not speak to us or a sign approach us? Thus, said those who were before them like their saying.• Their hearts resembled one another. Surely, We made manifest the signs for a folk who are certain.
Those without knowledge say, “Why does Allah not talk to us?” Or, “Why does a sign not come to us?” People before them said words like that. Their hearts are the same. We have certainly made the signs clear to any people who firmly believe.
Those who have no knowledge ask: "Why does Allah not speak to us face to face or send us a sign ?" The same demand was made by those before them: they all have the same mentality. We have already shown clear signs to those whose faith is firm
The ignorant people say, "Why does not Allah Himself talk to us or why does not a Sign come to us?" The people before them also talked like this, for all (who swerve from the Right Path) have the same mentality. We have already shown clear Signs to those who believe
And those who have no knowledge say: Why does not Allah speak to us or a sign come to us? Even thus said those before them, the like of what they say. Their hearts are all alike. Indeed We have made the messages clear for a people who are sure
And those who have no knowledge say, "Why does Allah not speak to us or there (does not) come to us a sign?" Thus did those before them say, their sayings are similar, their hearts are alike. We have surely made the signs clear for a people who are certain.
And those, who know not, said, "If only Allah would talk to us, or a sign would come to us!" Likewise did those, who lived earlier to them, say things similar to what these people said. Their mind-sets are alike. WE have certainly made the signs clear to the people who have been firm in their Faith
And those who lack knowledge say: ‘Why does Allah not speak to us, or why does any sign not come to us (directly)?’ Likewise, the people before them also said words similar to theirs. The hearts of (all) these people are alike. We have indeed made the signs explicit for those whose faith is firm
And those who do not know said: "If only God would speak to us, or a sign would come to us." It is the same thing that the people before them have said, their hearts are so similar! We have clarified the signs for a people who comprehend
And those who do not know said: "If only God would speak to us, or a sign would come to us." It is the same thing that the people before them have said, their hearts are so similar! We have clarified the signs for a people who comprehend.
And those who do not know said: "If only God would speak to us, or a sign would come to us." It is the same thing that the people before them have said, their hearts are so similar! We have clarified the signs for a people who comprehend.
And those who do not know said: "If only God converses/speaks (to) us or a sign/verse/evidence comes to us." Like that those from before them said alike/similar/equal (to) their saying. Their hearts/minds resembled (each other), We had clarified/explained the signs/verses/evidences to a nation being sure/certain
AND [only] those who are devoid of knowledge say, "Why does God not speak unto us, nor is a [miraculous] sign shown to us?" Even thus, like unto what they, say, spoke those who lived before their time their hearts are all alike. Indeed, We have made all the signs manifest unto people who are endowed with inner certainty
And those who do not know will say, “Why does Allah not speak to us, nor is a miracle produced for us?” Likewise did their predecessors say; their statements are similar. Their hearts are alike. We have clarified the ayat [manifestations of Allah’s power] for people who are [cogently and conclusively] certain
And they that do not know have said, "if (only) Allah had spoken to us or a sign had come up to us." Thus did the ones even before them say the like of their saying. Their hearts resemble each other. We have already made evident the signs for a people that have certitude
And those who have no knowledge say: Why doth not Allah speak unto us, or some sign come unto us? Even thus, as they now speak, spake those (who were) before them. Their hearts are all alike. We have made clear the revelations for people who are sure
The ignorant have asked, "Why does He not speak to us and why has no evidence come to show us (that He exists)?" People before them had also asked such questions. They all think in the same way. We have already made the evidence very clear for those who have certainty
Those who do not know say: .Why is it that Allah does not speak to us, nor does a sign come to us?. So spoke those before them as these people do. Their hearts resemble each other. We have indeed made the signs clear for the people who have certitude
Those who lack knowledge (of Allâh) say: "Why doesn't Allâh speak to us or why doesn't a (miraculous) sign come to us?” The same things were spoken by others before them. Their hearts are all alike. Indeed, We have made the signs (of Allâh's power & glory) manifest unto a people who have a definite faith.
Those who have no knowledge (of reality) said, "Why does Allah not speak to us (Himself)? Why does a sign not come to us?" People (who lived) before them had also said the same thing in (more or less) the same words. Their hearts are closely aligned! We have (already) made Our signs manifest for the nation that has the certainty of belief
Those who don’t posses enough knowledge of the Truth say: ‘Why doesn't Allâh speak to us?. Or why doesn't a (miraculous) Sign come to us?’. The same things were spoken by others before them. Their hearts are all alike. Indeed, We have made the Signs (of Allâh's power & glory) visible to a people who believe in (Allâh) with absolute certainty.
And those who are so ignorant to know the truth vented their hearts, which are overflowing with the sense of sin, they said: “If only Allah would speak to us or display a sign evincing both Muhammad's Prophethood and integrity!” This much said those who preceded them who had similar natured hearts as those who succeeded them. Their thoughts are so base, pursuing vanity. We have expounded Our revelations and signs evincing both Omnipotence and Authority to people who lift to Allah their inward sight
The ignorant say: “If Allah spoke to us, or sent us a sign, we would believe.” People before them said similar things; they think alike. We have made Our signs abundantlyclear for those who firmly believe
Those who have no knowledge say, “If only Allah would speak to us or a sign would come to us!” The same was said by those who came before. Their hearts are all alike. Indeed, We have made the signs clear for people of sure faith.
And those without knowledge say: "Why does not Allah speak to us, or a sign comes to us?" Those before them made similar statements to theirs. Their hearts are alike. We have explained the signs to people who are sure.
And the ignorant ask: ‘Why does God not speak to us or give us a sign?‘ The same demand was made by those before them: their hearts are all alike. But to those whose faith is firm We have already revealed Our signs
Those who possess no knowledge say, "If only GOD could speak to us, or some miracle could come to us!" Others before them have uttered similar utterances; their minds are similar. We do manifest the miracles for those who have attained certainty.
And the ignorant said, "If only God would speak to us or give us a sign." Those before them spoke similarly. Their hearts are similar. We have made signs clear to people who are certain.
And the ignorant said, “If only God would speak to us or give us a sign.” Those before them spoke similarly. Their hearts are similar. We have made signs clear to people who are certain.
And those who were not knowing said, “Why does not Allah speak to us? Or a verse would come to us?” Such that, said those who were before them. Their cores are alike. Already We have demonstrated the verses for a kinfolk who are certain.
Verily, We have sent you (O' Muhammad) with the truth as a bearer of glad tidings and a warner and you shall not be questioned about the inhabitants of the Blazing Fire
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Those who do not explore the realm of knowledge say, "Why does not Allah speak to us directly, or a miracle come to us?" Even thus spoke those before them, as these speak. Their minds are alike. We have made clear Our Signs in the Universe (67:3), and in these verses, for people who wish to attain conviction
And those who have no knowledge say: Why does not Allah speak to us or a sign come to us? Even thus said those before them, the like of what they say; their hearts are all alike. Indeed We have made the communications clear for a people who are sure
And those who have no knowledge say, `Why does ALLAH not speak to us, or a Sign come to us direct?' Likewise said those before them what was similar to their saying. Their hearts are all alike. We have certainly made the Signs plain for a people who firmly believe
Those who do not know say, “Why does God not speak to us, nor a sign come to us?” Likewise did those who came before them speak words like theirs. Their hearts are alike. We have made the signs clear for a people who are certain
Those without knowledge say: "Why does Allah not speak to us? Or why does a Sign not come to us?" The people before them said words of similar nature; Their hearts are alike. We have indeed made clear the Signs to any people who hold firmly to Faith (in their hearts)
Those who don’t know ask, “Why doesn’t God speak to us, or give us a sign?” Those before them made the same demands. Their hearts are similar. We made the signs clear for people who have certainty.
Those who do not know say, 'If only God would speak to us, or a sign would come to us.' Thus said those who were before them. Their hearts are alike. We have made the signs clear for people who are certain.
Those who do not know say, "Why does Allah not speak to us or there come to us a sign?" Thus spoke those before them like their words. Their hearts resemble each other. We have shown clearly the signs to a people who are certain [in faith]
And those who do not know say, 'Why does God not speak to us or there come to us a sign?' Thus said those who were before, the like of their speech. Their hearts are alike. Indeed, We have made clear the signs unto people that are sure.
Say those without knowledge: "Why speaketh not God unto us? or why cometh not unto us a Sign?" So said the people before them words of similar import. Their hearts are alike. We have indeed made clear the Signs unto any people who hold firmly to Faith (in their hearts)
Say those without knowledge: "Why speaketh not Allah unto us? or why cometh not unto us a Sign?" So said the people before them words of similar import. Their hearts are alike. We have indeed made clear the Signs unto any people who hold firmly to Faith (in their hearts)
إِنَّاۤ أَرۡسَلۡنَـٰكَ بِٱلۡحَقِّ بَشِیرࣰا وَنَذِیرࣰاۖ وَلَا تُسۡءَلُ عَنۡ أَصۡحَـٰبِ ٱلۡجَحِیمِ ١١٩
We have sent you [Prophet] with the truth, bearing good news and warning. You will not be responsible for the inhabitants of the Blaze
Surely, We have sent you (O Muhammad) with the truth (Islam), a bearer of glad tidings and a Warner. And you will not be asked about the residents of the blazing fire.
Verily We have sent thee with the truth, as a bearer of glad tidings and a warner, and thou shalt not be questioned of the fellows of the Flame
And We have sent you with the truth to give glad tidings and to warn. You will not be questioned about those and who are inmates of Hell
Indeed, We disclosed you as the Truth, as a bringer of good tidings and a fore warner. You will not be asked about the attendants of Hell.
We have sent you with the Truth, bringing good news and giving warning. Do not ask about the inhabitants of the Blazing Fire.
Indeed We have sent you with the truth, as a bearer of good news and as a warner, and you will not be questioned concerning the inmates of hell
(O Messenger! Let not what they say grieve you.) Assuredly We have sent you as a Messenger with the truth (with the true Book and clear truths) as a bearer of glad tidings (of prosperity in return for faith and righteousness) and as a warner (against the consequences of straying and transgression). You (carry out your duty truly and perfectly, and therefore) will not be questioned concerning the companions of the Blazing Flame
Verily, We have sent you to serve all their requirements, as a Bearer of good tidings and a Warner, and you will not be called upon to account for the inmates of the flaming Fire
We have sent thee with the truth, good tidings to bear, and warning. Thou shalt not be questioned touching the inhabitants of Hell
We have sent you with the truth as a giver of good news and a warner, you will not be questioned about the inhabitants of hellfire.
The fact of the matter is, you (Mohammad) have been chosen to relay the good news (that the death is not the end and rather the beginning of the real life) and to warn the people (that the failure in the school of life will ruin one’s real life in Hereafter.) You will certainly not be held responsible for the behavior of those who will end up in the Fire (as your only mission is to relay the message.
Indeed We have sent you, in truth, as a bearer of good news and a warner. But no question will be asked of you from the companions of the blazing fire
We have indeed sent you with the truth as a herald of glad tidings and as a warner, for you will not be asked about the fellows of purgatory.
We have sent thee with the truth, a bearer of good tidings and of warning, and thou shalt not be questioned as to the fellows of hell
Undoubtedly, We have sent you (O dear Prophet Mohammed - peace and blessings be upon him) with the truth, giving glad tidings and conveying warning, and you will not be questioned about the people of hell
Truly We have sent you by the truth as a bringer of glad tidings and as a warner and you will not be asked about the people of the hellfire.
we have sent thee in truth, a bearer of good tidings, and a preacher; and thou shalt not be questioned concerning the companions of hell
Verily, We have sent you with the truth, a bearer of good tidings and of warning, and you shall not be questioned as to the fellows of hell
We have sent you (Prophet Muhammad) forth with the truth, a giver of glad tidings and a giver of warning. You shall not be questioned about the companions of Hell
Verily, with the Truth have we sent thee, a bearer of good tidings and a warner: and of the people of Hell thou shalt not be questioned
Verily! We have sent you with Al-Haqq as a bearer of good news and as a warner. And you shall not be put to question about the dewellers of the blazing Fire
Truly, We sent thee with The Truth as a bearer of good tidings and as a warner. And thou wilt not be asked about the Companions of Hellfire.
Truly, We have sent you [Muhammed] with truth as a bringer of good news and a warner. You will not be asked about the companions of the blazing fire.
What clearer sign could there be than this Book? We have sent you (O Muhammad) with the knowledge of the Truth and made you the bearer of good news and warning; now, you will not be called upon to answer about the actions of the companions of the blazing fire
(what greater Sign could there be than that) We have sent you with the knowledge of the Truth and made you a bearer of good tidings and a Warner? Now, you are not responsible and answerable for those who are bent upon going to Hell
Surely We have sent thee with the Truth as a bearer of good news and as a warner, and thou wilt not be called upon to answer for the companions of the flaming Fire
We have certainly sent you with the truth, as a conveyer of good news and a warner, and you will not be questioned about the inhabitants of the hell fire.
WE have indeed sent you, in Truth, to give glad tidings, and to warn! And you will not be subjected to any inquisition as regards the dwellers of the blazing Fire.h
(O Esteemed Beloved!) We have certainly sent you with the truth as a Bearer of good news and as a Warner. And you will not be asked about the inmates of Hell
We have sent you with the truth as a bearer of good news and warner. You will not be questioned about the people of Hell
We have sent you with the truth as a bearer of good news and a warner. You will not be questioned about the people of Hell.
We have sent you with the truth as a bearer of good news and a warner. You will not be questioned about the people of Hell.
That We sent you with the truth (as) an announcer of good news and a warner/giver of notice, and you are not (to) be asked/questioned about the roaring fire's/Hell's owners/company
Verily, We have sent thee [O Prophet] with the truth, as a bearer of glad tidings and a warner: and thou shalt not be held accountable for those who are destined for the blazing fire
Verily, We have sent you [O Prophet] with the truth, as a bearer of glad tidings and a warner; and you shall not be held accountable for those who are destined for the blazing fire
Surely We have sent you with the Truth, a bearer of good tidings and a war ner, and you will not be asked about the companions (i.e., the inhabitants) of the Hell-Fire
Lo! We have sent thee (O Muhammad) with the truth, a bringer of glad tidings and a warner. And thou wilt not be asked about the owners of hell-fire
We have sent you (Muhammad) for a genuine purpose to proclaim glad news and warnings. You will not be blamed for the dwellers of blazing hell
Surely, We have sent you with the truth, as a bearer of good tidings, and a warner, and you will not be asked about the people of Hell
Indeed, We have sent you, (O’ Muhammad), with the truth as a herald and as a warner. You will not be blamed for (the guilt) of the ‘Denizens of Hellfire’.
(Oh prophet), We have certainly sent you with the truth; as a bearer of good news, and as a warner. You will not be asked about the inmates of the hellfire
Most surely We have sent you for a genuine purpose to announce the Glad Tidings (of of how to attain salvation) and to give (the people) sufficient warning (about how to avoid Hellfire). You won’t be held accountable for (the guilt) of the Denizens of Hell.
We have sent you, O Muhammad, with the truth as a spectacle and a warning to all, and you shall not be responsible for those who are born to be fuel for the fires of Hell
Prophet, We sent you with the truth, as the bearer of good news and a warner; you will not be asked about the people of blazing fire.
We have surely sent you with the truth ˹O Prophet˺ as a deliverer of good news and a warner. And you will not be accountable for the residents of the Hellfire.
We have sent you with the truth to bring good news and to warn, and you will not be asked about the inmates of hell-fire.
We have sent you forth to proclaim the truth and to give warning. You shall not be questioned about the heirs of Hell
We have sent you with the truth as a bearer of good news, as well as a warner. You are not answerable for those who incur Hell.
We have sent you with the Truth as a bearer of good news and a warner. You will not be held accountable for those who are going to Hell.
We have sent you with the Truth as a bearer of good news and a warner. You will not be held accountable for those who are going to Hell.
Surely, We had sent you with the right as preacher (A bearer of good tidings), and a Warner. And you will not be asked about the hellfire’s companions.
For, never will the Jews be pleased with you nor the Christians unless you follow their religion. Say: ' Behold Allah's guidance is the only (true) guidance.' And verily if you follow their desires after the knowledge has come to you, you shall have from Allah neither protector nor helper
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Certainly, We have sent you (O Messenger) with the Decisive Truth, a herald of glad tiding and a Warner. (You are not required to fulfill their demands of miracles. Your job is to convey the message with reason and sublime decency (13:40). For, you will not be questioned about those who lurk before the Insurmountable Barrier. ('Jahim' = The barrier to further development of the 'Self')
Surely We have sent you with the truth as a bearer of good news and as a warner, and you shall not be called upon to answer for the companions of the flaming fire
We have sent thee with the Truth, as a bearer of glad tidings and a Warner. And thou wilt not be questioned concerning the inmates of Hell
Indeed, We have sent thee with the truth, as a bearer of glad tidings, and a warner, and thou wilt not be questioned about the inhabitants of Hellfire
Surely, We have sent you in truth (Islam) as a bearer of glad news and a Warner but to you no question shall be asked about the (disbelievers and) the companions of the blazing Fire
We sent you with the truth—as a bearer of good news and a warner. You won’t be asked about the inhabitants of Hellfire.
We have sent you with the truth—bringing good news, and giving warnings. You will not be questioned about the inmates of Hell
Indeed, We have sent you, [O Muhammad], with the truth as a bringer of good tidings and a warner, and you will not be asked about the companions of Hellfire
Indeed We have sent you with the truth, a herald of glad tidings and a warner, and you shall not be questioned about the fellows of Hell.
Verily We have sent thee in truth as a bearer of glad tidings and a warner: But of thee no question shall be asked of the Companions of the Blazing Fire
Verily We have sent thee in truth as a bearer of glad tidings and a warner: But of thee no question shall be asked of the Companions of the Blazing Fire
وَلَن تَرۡضَىٰ عَنكَ ٱلۡیَهُودُ وَلَا ٱلنَّصَـٰرَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمۡۗ قُلۡ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلۡهُدَىٰۗ وَلَىِٕنِ ٱتَّبَعۡتَ أَهۡوَاۤءَهُم بَعۡدَ ٱلَّذِی جَاۤءَكَ مِنَ ٱلۡعِلۡمِ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِیࣲّ وَلَا نَصِیرٍ ١٢٠
The Jews and the Christians will never be pleased with you unless you follow their ways. Say, ‘God’s guidance is the only true guidance.’ If you were to follow their desires after the knowledge that has come to you, you would find no one to protect you from God or help you
The Jews or the Christians will never be pleased with you (O Muhammad) until you follow their religion. Say: “Surely, the Guidance of Allah is the only Guidance.” If you (Muhammad) follow their desires after what you have received of the knowledge (the Qur’an), there shall be no protector or any helper for you from the wrath of Allah.
And the Jews will never be pleased with thee, nor the Nazarenes, except thou follow their faith. Say thou: verily the guidance of Allah, --that is the guidance. And of a surety wert thou to follow their desires after that which hath come unto thee of the knowledge, there will be for thee against Allah neither protector nor helper
The Jews and Christians will never be pleased with you until you follow their way. Say: "God's guidance alone is true guidance;" for if you give in to their wishes after having received the (Book of) knowledge from God, then none will you have as friend or helper to save you
And never will the Jews or the Christians approve of you until you follow their understanding of religion. Say, “Indeed, Allah is the guide to the realization of your essence (one cannot be guided unless Allah guides).” If you follow their imaginations or delusions after what has come to you of knowledge, you will have neither a friend nor a helper from Allah.
The Jews and the Christians will never be pleased with you until you follow their religion. Say, ´Allah´s guidance is the true guidance.´ If you were to follow their whims and desires, after the knowledge that has come to you, you would find no protector or helper against Allah.
Never will the Jews be pleased with you, nor the Christians, unless you followed their creed. Say, ‘Indeed it is the guidance of Allah which is the [true] guidance.’ And should you follow their desires after the knowledge that has come to you, you will not have against Allah any guardian nor any helper
Never will the Jews be pleased with you, nor the Christians, unless you follow their way of faith and life. Say (to them, O Messenger): "God’s guidance (represented by the Qur’an) is the true guidance." If (supposing the impossible) you were to follow their desires and fancies after the knowledge that has come to you, you will have against God neither a guardian (who can protect you from His punishment) nor a helper
And the Jews will never be pleased with you nor the Christians unless you follow their creed. Say, `Allah's guidance is the only perfect and true guidance.' If you were to follow their low desires after there has come to you this perfect knowledge, you shall have from Allah neither a protecting friend, nor any helper
Never will the Jews be satisfied with thee, neither the Christians, not till thou followest their religion. Say: 'God's guidance is the true guidance.' If thou followest their caprices, after the knowledge that has come to thee, thou shalt have against God neither protector nor helper
Jews and Christians will never be satisfied with you until you follow their faith. Say: “God’s guidance is the (true) guidance.” And if you follow their wishes after what came to you from the knowledge, then you have no supporter or helper against God.
Know that the Jews and the Christian will not be satisfied with you unless you accept their system of beliefs. let them know that: “There is only one reliable guidance: the guidance of God.” If you (Mohammad or anybody) follow their way of life (after being exposed to the God pleasing way of life), then you will find no one in the entire universe to protect you from [the punishment of] the Lord
Never will Jews or Christians be satisfied with you unless you follow their way. Say, “The way of God, that is the only way.” If you followed their desires after the knowledge has reached you, then you would find neither protector nor helper
And never will the Jews or the Christians be pleased with yousg until you follow their creed. Say, “Surely, Allah’s guidance is the Guidance.” And should yousg follow their whims after the knowledge that has come to you, you would have against Allah neither ally nor supporter.
The Jews will not be satisfied with thee, nor yet the Christians, until thou followest their creed. Say, 'God's guidance is the guidance;' and if thou followest their lusts after the knowledge that has come to thee, thou hast not then from God a patron or a help
And never will the Jews or the Christians be pleased with you, until you follow their religion; say, "The guidance of Allah only is the (true) guidance"; and were you (the followers of this Prophet) to follow their desires after the knowledge has come to you, you would then not have a protector or aide against Allah
And never will the Jews be pleased with you nor the Christians until you follow their way. Say, “Truly Allah’s guidance, that is the only guidance” and if you follow their vain desires after that which has come to you from the knowledge then there will be no ally for you from Allah nor a helper.
But the Jews will not be pleased with thee, neither the Christians, until thou follow their religion; say, the direction of God is the true direction. And verily if thou follow their desires, after the knowledge which hath been given thee, thou shalt find no patron or protector against God
The Jews will not be satisfied with you, nor yet the Christians, until you follow their creed. Say, "Allah´s guidance is the (sufficient, correct or only) guidance;" and if you were to follow their lusts (desires, prejudices, fantasies, s
You will please neither the Jews nor the Nazarenes unless you follow their creed. Say: 'The guidance of Allah is the guidance. ' And if after all the knowledge you have been given you yield to their desires, you shall not have, other than Allah, either a guide or a helper
But until thou follow their religion, neither Jews nor Christians will be satisfied with thee. SAY: Verily, guidance of God, - that is the guidance! And if, after "the Knowledge" which hath reached thee, thou follow their desires, thou shalt find neither helper nor protector against God
And Al-Yahood will never make peace with you; and nor An-Nasaaraa unless you adopted their ‘millat’. Say: “Verily, the Guidance of Allah: that is the original Guidance. And if you adopted their vain desires after what has come to you of Knowledge, (then) there is no protector or helper to you against Allah
The Jews will never be well-pleased with thee, nor the Christians until thou hast followed their creed. Say: Truly, guidance of God. It is the guidance. And if thou hadst followed their desires after what drew near thee of the knowledge, there is not for thee from God either a protector or a helper.
The Jews and Christians won’t be satisfied with you unless you follow their form of religion. Say, “The guidance of Allah is the only guidance!” If you were to follow their views after knowledge has come to you, you would not find a protector or helper against Allah.
The Jews and the Christians will never be pleased with you, until you follow their faith. O Muhammad, tell them : "Allah’s guidance is the only guidance;" and if after all the knowledge you have received, you yield to their desires, there shall be none to protect you or help you from the wrath of Allah
The Jews and the Christians will never be satisfied with you, O Muhammad, until you follow their way. Tell them plainly, "The right way is shown by Allah." And if, after all the´ knowledge you have received, you were to yield to their desires, you shall find neither any friend nor helper to protect you from Allah´s wrath
And the Jews will not be pleased with thee, nor the Christians, unless thou follow their religion. Say: Surely Allah's guidance, that is the (perfect) guidance. And if thou follow their desires after the knowledge that has come to thee thou shalt have from Allah no friend, nor helper
And the Jews will never be pleased with you nor the Christians till you follow their (dictated) religion. Say, "Guidance of Allah is certainly the guidance," And if you follow their desires after the knowledge that has come to you, then you will have from Allah, neither a guardian nor a helper.
And the Jews shall not be pleased with you, and nor shall the Christians, till you follow their creed.h Say, "Allah's guidance — it is theh Guidance!" And, if you were to follow their desires, after what has come to you of knowledge, shall there be none to patronise you, nor anyone to help you, against Allah
And the Jews and the Christians shall, by no means, be pleased with you until you follow their religion. Say: ‘Surely, the guidance (given) by Allah is the (only real) guidance.’ (Said for the education of the Umma [the community]:) ‘And, (supposing the impossible,) if you follow their desires after that knowledge which has come to you (from Allah), then there will not be any friend or helper for you to protect you from Allah.
Neither the Jews nor the Nazarenes will be pleased with you until you follow their creed. Say: "The guidance is God's guidance." And if you follow their wishes after the knowledge that has come to you, then there is none who can help or protect you against God
Neither the Jews nor the Nazarenes will be pleased with you until you follow their creed. Say: "The guidance is the guidance of God." And if you follow their desires after the knowledge that has come to you, then there is none who can help or protect you against God.
Neither the Jews nor the Nazarenes will be pleased with you until you follow their creed. Say: "The guidance is the guidance of God." And if you follow their desires after the knowledge that has come to you, then there is none who can help or protect you against God.
And the Jews and nor the Christians will not/never accept/approve about you until you follow their religion/faith . Say: "That God's guidance, it is the guidance." And if (E) you followed their self attractions for desires after what came to you from the knowledge, (there is) none for you from (other than) God from a guardian and nor (a) victorior
For, never will the Jews be pleased with thee. nor yet the Christians, unless thou follow their own creeds. Say: "Behold, God's guidance is the only true guidance." And, indeed, if thou shouldst follow their errant views after all the knowledge that has come unto thee. thou wouldst have none to protect thee from God, and none to bring thee succour
For never will the Yahud be pleased with you, nor yet the Christians, unless you follow in their own worldview. Say, “Behold, Allah’s guidance is the only true guidance.” And, indeed, if you should follow their errant views after all the knowledge that has come unto you, you would have none to protect you from Allah, and none to bring you succor
And the Jews will never be satisfied with you, neither will the Nasara (i.e., the Christians) till you (closely) follow their creed. Say, "Surely the guidance of Allah is the Guidance." And indeed in case you ever (closely) follow their prejudices, after the (share of) knowledge that has come to you, in no way will you have from Allah either a constant Patron or a ready Vindicator
And the Jews will not be pleased with thee, nor will the Christians, till thou follow their creed. Say: Lo! the guidance of Allah (Himself) is Guidance. And if thou shouldst follow their desires after the knowledge which hath come unto thee, then wouldst thou have from Allah no protecting guardian nor helper
The Jews and Christians will never be pleased with you unless you follow their faith. (Muhammad) tell them that the guidance of God is the only true guidance. If you follow their wishes after all the knowledge that has come to you, you will no longer have God as your guardian and helper."
The Jews will never be pleased with you, nor will the Christians, unless you follow their faith. Say: .Guidance of Allah is, indeed, the guidance. Were you to follow their desires despite the knowledge that has come to you, there shall be no friend for you against Allah, nor a helper
Never will the ‘Jews’ or the ‘Christians’ be pleased with you unless you follow their creed and belief. Say: "Indeed, the divine guidance of Allâh (i.e the upright religion of Allâh) is the only divine guidance (i.e Islam)." But if it happens that you take in their self-deceived beliefs for the epistemic after the the full Knowledge of the Truth has come to you (from Allâh), then you will have no one, other than Allâh, to protect or help you against (His wrath).
The Jews and the Christian will never be pleased with you, unless you follow their creed. Say, "The guidance of Allah is the real guidance." The (certainty of) knowledge has come to you. If, despite that you followed their whims and wishes, then (know for sure that) you will not find any protector or helper against Allah
Never will the Jews or the Christians be pleased with you unless you voluntarily and consciously abandon your Faith in favour of their own whims. Say: ‘Indeed, the knowledge revealed by Allâh is the only True Knowledge of Truth (i.e. Islam)’. And indeed, if it happens that you voluntarily and consciously abandon the Full Knowledge of the Truth in favour of their own whims, then you shall not have, other than Allah, either a guardian or helper.
In fact, neither the Jews nor the Christians shall be pleased with you, O Muhammad until you conform to their system of faith. Say to them: "Indeed it is only the course steered by Allah the one and only way that leads to the path of righteousness with Providence as the guide. And should you be tempted to follow their wishes, given the knowledge imparted to you, then do not expect Allah to maintain you under His tutelage"
The Jews and the Christians will never be satisfied with you until you follow their religion. Tell them: “Allah’s guidance is the only guidance”. If you Muslims follow their wishes after the knowledge has come to you, then you will have no one to protect you from Allah and to help you .
Never will the Jews or Christians be pleased with you, until you follow their faith. Say, “Allah’s guidance is the only ˹true˺ guidance.” And if you were to follow their desires after ˹all˺ the knowledge that has come to you, there would be none to protect or help you against Allah.
And neither Jews nor Christians shall be pleased with you until you follow their religion. Say: "Allah´s guidance is the (only) guidance." If you followed their desires after the knowledge you have received, you would have no protector nor helper from Allah.
You will please neither the Jews nor the Christians unless you follow their faith. Say: ‘God‘s guidance is the only guidance.‘ And if after all the knowledge you have been given you yield to their whims, there shall be none to help or protect you from God‘s ire
Neither the Jews, nor the Christians, will accept you, unless you follow their religion. Say, "GOD's guidance is the true guidance." If you acquiesce to their wishes, despite the knowledge you have received, you will find no ally or supporter to help you against GOD.
The Jews and Christians will not be pleased with you until you follow their ways. Say, "God's guidance is the guidance." If you follow their whims, after having received knowledge, you will not have anyone to protect you from God or to help you.
The Jews and Christians will not be pleased with you until you follow their ways. Say, “God’s guidance is the guidance.” If you follow their whims, after having received knowledge, you will not have anyone to protect you from God or to help you.
And the Jews and the Christians will not be satisfied about you, till you follow their creed. Say, “Allah’s guidance is the guidance.” And if you follow their desires, after the knowledge that has come to you, you will not have from Allah neither guardian nor victory supporter.
Those to whom We have given the Book read it as it ought to be read, they are the ones that truly believe in it, and whoever disbelieves in it, they shall (surely) be the losers
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And the Jews will not be pleased with you, nor will the Christians unless you follow their own creeds. Say, "Behold, Allah's Guidance is the only True Guidance." (This is the updated, unadulterated Message from the same Creator who revealed the previous Scriptures). And, indeed, if you followed their desires after the Knowledge that has come unto you, then no ally nor helper would you have from Allah. ((7:3), (10:109), (13:37))
And the Jews will not be pleased with you, nor the Christians until you follow their religion. Say: Surely Allah's guidance, that is the (true) guidance. And if you follow their desires after the knowledge that has come to you, you shall have no guardian from Allah, nor any helper
And the Jews will never be pleased with thee, nor the Christians, unless thou followest their creed. Say `Surely ALLAH's guidance alone is the true guidance,' And if thou follow their evil desires after the knowledge has come to thee, thou shalt have from ALLAH, no friend nor helper
Never will the Jews be content with thee, nor the Christians, until thou followest their creed. Say, “Truly the Guidance of God is guidance. And if thou shouldst follow their caprices after the knowledge that has come to thee, thou shalt have against God neither protector nor helper.
The Jews or the Christians will never be satisfied with you (O Prophet,) unless you follow their religion. Say: "The Guidance of Allah— That is the (only) Guidance." And if you to follow their desires after the knowledge that has reached you, then you would find neither protector nor helper against Allah
Neither the Jews nor the Christians will approve of you until you follow their creed. Say, “God’s guidance is the guidance.” If you were to follow their desires, after the knowledge that has come to you, you will have from God neither a protector nor a helper.
The Jews and the Christians will not approve of you, unless you follow their creed. Say, 'God's guidance is the guidance.' Should you follow their desires, after the knowledge that has come to you, you will have in God neither guardian nor helper
And never will the Jews or the Christians approve of you until you follow their religion. Say, "Indeed, the guidance of Allah is the [only] guidance." If you were to follow their desires after what has come to you of knowledge, you would have against Allah no protector or helper
And the Jews will not be satisfied with you, nor the Christians, until you follow their religion. Say, 'The guidance of God, it is the guidance.' And surely, if you follow their lusts after what came to you of the knowledge, there is not for you from God a patron nor a helper.
Never will the Jews or the Christians be satisfied with thee unless thou follow their form of religion. Say: "The Guidance of God,-that is the (only) Guidance." Wert thou to follow their desires after the knowledge which hath reached thee, the n wouldst thou find neither Protector nor helper against God
Never will the Jews or the Christians be satisfied with thee unless thou follow their form of religion. Say: "The Guidance of Allah,-that is the (only) Guidance." Wert thou to follow their desires after the knowledge which hath reached thee, then wouldst thou find neither Protector nor helper against Allah
ٱلَّذِینَ ءَاتَیۡنَـٰهُمُ ٱلۡكِتَـٰبَ یَتۡلُونَهُۥ حَقَّ تِلَاوَتِهِۦۤ أُو۟لَـٰۤىِٕكَ یُؤۡمِنُونَ بِهِۦۗ وَمَن یَكۡفُرۡ بِهِۦ فَأُو۟لَـٰۤىِٕكَ هُمُ ٱلۡخَـٰسِرُونَ ١٢١
Those to whom We have given the Scripture, who follow it as it deserves, are the ones who truly believe in it. Those who deny its truth will be the losers
Those whom We gave the book, recite it as it has right to be recited, are those who believe in it. Whoever disbelieves in it, then they are those who are the losers.
Those unto whom We have vouchsafed the Book and they recite it as it ought to be recited - they shall believe therein and whosoever disbelieveth therein, those then! they shall be the losers
Those to whom We have sent down the Book, and who read it as it should be read, believe in it truly; but those who deny it will be losers
Those to whom the Book (the knowledge of sunnatullah) has been given duly recite and evaluate it. They are the believers in Hu. And whoever denies Hu – it is they who are the losers (for they deny their own reality).
Those to whom We have given the Book, who recite it in the way it should be recited, such people have iman in it. As for those who reject it, they are the losers.
Those to whom We have given the Book follow it as it ought to be followed: they have faith in it. As for those who defy it —it is they who are the losers
Those (people) to whom We gave the Book (and who) recite it with true recitation, following its commandments without making any changes or distortions in it: they have (renewed, ever-strengthening) faith in it. Whoever disbelieves in it (conceals and distorts the truths the Book contains): they are the losers (in both this world and the Hereafter)
They (- the true Muslims), to whom We have given the Book, follow it as it deserves to be followed. It is they who truly believe in it. And whoso does not believe therein, these are they who are the utter losers
Those to whom We have given the Book and who recite it with true recitation, they believe in it; and whoso disbelieves in it, they shall be the losers
Those to whom We gave the book, and they read it the way it deserves to be read, they believe in it. And whoever disbelieves in it, then they are the losers.
When the people, to whom the Scripture is given, read the Qur’an (the way that it should be read [objectively with no pre-judgments]) they believe in it. Those who choose to disregard it should know that they are simply the losers
Those to whom We have sent the Book, read it as it should be read, they are the ones who believe. Those who do not believe, the loss is their own
Those to whom We have brought the Scripture read it as it ought to be read; those ones believe in it. But whoever denies it—then those are the losers.
They to whom we have brought the Book and who read it as it should be read, believe therein; and whoso disbelieve therein, 'tis they who lose thereby
Those to whom We have given the Book, read it in the manner it should be read; it is they who believe in it; and those who deny it - it is they who are the losers
Those unto whom We gave the book who rehearse it its true rehearsal, those are the ones who [truly] believe in it and whosoever disbelieves in it, it is they who are the people in loss.
They to whom we have given the book of the Koran, and who read it with its true reading, they believe therein; and whoever believeth not therein, they shall perish
They to whom We have brought the Book and who read it as it should be studied, they are the ones that believe therein; and whoever rejects faith therein, it is they who are the losers
Those to whom We have given the Book, and who recite it as it ought to be read, truly believe in it; those who disbelieve it shall be the losers
They to whom we have given the Book, and who read it as it ought to be read, - these believe therein: but whoso believeth not therein, shall meet with perdition
Those to whom We have delivered Al-Kitab: they study it as it should be studied, they are the ones who Believe therein. And whosoever disbelieves in it, then, those people: they (very ones are) the losers
Those to whom We gave the Book recount it with a true recounting. Those believe in it, and whoever is ungrateful for it, then, those, they are the ones who are losers.
Those for whom We have sent the Book study it as it should be studied. They believe in it. Those who reject it are the losers.
Those to whom We have given the book and who read it as it ought to be read, they are the ones who believe in it; as for those who reject it, they are for sure the losers
There are those, even among the people of the Scripture, who read the Book as it should be read and believe in it sincerely; as for those who reject it, they are indeed the losers
Those to whom We have given the Book follow it as it ought to be followed. These believe in it. And whoever disbelieves in it, these it is that are the losers
Those to whom We have given the book read (study to implement) it, as it deserves to be read, those believe in it. And whoever does not believe in it, then those are the persons who are the losers.
Those, upon whom We have bestowed the Book, recite and follow it as it ought to be recited and followed. Those are the ones who believe therein! And those who wantonly suppress and deny the Truth thereof — those are the ones doomed
(Also there are people) whom We gave the Book. They recite it as it ought to be recited. It is these people who believe in it (the Book). And those who deny it, it is they who are the losers
Those to whom We have given the Scripture and they recite it as it truthfully deserves to be recited; they believe in it. As for those who disbelieve in it, they are the losers
Those to whom We gave the Book, they recite it as it truthfully deserves to be recited; they believe in it. As for those who disbelieve in it, they are the losers.
Those to whom We gave the Book, they recite it as it truthfully deserves to be recited; they believe in it. As for those who disbelieve in it, they are the losers.
Those who We brought to them The Book they read/recite it its correct/true reading/recitation, those believe with it and who disbelieves with it so those (are) the losers
Those unto whom We have vouchsafed the divine writ [and who] follow it as it ought to be followed -it is they who [truly] believe in it; whereas all who choose to deny its truth -it is they, they who are the losers
Those unto whom We have vouchsafed the divine writ [and who] follow it as it ought to be followed — it is they who [truly] are committed to it; whereas all who choose to deny its truth — it is they, they who are the losers
The ones to whom We have brought the Book recite it with its true recitation: those believe in it; and whoever disbelieves in it, then those are they (who are) the losers
Those unto whom We have given the Scripture, who read it with the right reading, those believe in it. And whoso disbelieveth in it, those are they who are the losers
Those (of the People of the Book) who have received Our Book (Quran), and read it thoroughly, believe in it. Those who disbelieve the Book are certainly losers
Those to whom We have given the Book and they recite it observing the rights of its recitation — they are the ones who believe in it. And those who disbelieve in it, they are the losers
Those to whom We have delivered the ‘Scripture’ (‘Jews’ & ‘Christians’) recite it with true recitation. And they truly believe in It. But those who disbelieve in It are indeed the ones who are doomed to eternal perdition.
They, to whom We have given the book, recite it as it deserves to be recited. They really do believe in it; whereas those who deny it are the losers
Those to whom We have delivered the book, and who recite it with true recitation- it is they who truly believe in it; whereas all who refuse to give credence to It- it is they, they who are doomed to perdition.
Those people to whom We gave AL-Tawrah and AL-Injil, who read their Book with careful scrutiny in search of truth, shall recognize what really proceeded from Allah and what has been adulterated by base admixture of false glosses. Such persons shall comprehend the truth and accordingly honour the Quran. And he who refuses to acknowledge the truth proceeded from Allah shall be an inherent loser
Those given The Book, recite as it ought to be recited, they are the true believers. Anyone who disbelieves in it, they are the losers
Those We have given the Book follow it as it should be followed. It is they who ˹truly˺ believe in it. As for those who reject it, it is they who are the losers.
Those whom We have given the book read it as it should be read: They believe in it. And whoever denies it, they are the losers.
Those to whom We have given the Book, and who recite it as it ought to be recited, truly believe in it; those that dissent from it will surely be lost
Those who received the scripture, and know it as it should be known, will believe in this. As for those who disbelieve, they are the losers.
Those to whom We gave the Book and read it the way it should be read, believe in it, and whoever denies it is doomed.
Those to whom We gave the Book and read it the way it should be read believe in it, and whoever denies it is doomed.
Those whom We have given the Book are reciting it, its true recital, those are believing with it. And whoever disbelieves with it, so those are the losers.
O' Children of Israel ! call to mind My favour which I bestowed on you and that I made you excel all the nations (of that time)
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Those unto whom We have given the Book, who read it with the right reading (carefully study it beyond mere recitation), and then follow it as it should be followed - it is they who truly believe in it. And whoever does not believe in it this way - it is they, they who are the losers. ('Tilawat' = Recitation with understanding and then following it)
Those to whom We have given the Book read it as it ought to be read. These believe in it; and whoever disbelieves in it, these it is that are the losers
They to whom we have given the Book, follow it as it ought to be followed; it is these that believe therein. And whoso believes not therein, these are they who are the losers
Those unto whom We have given the Book and who recite it as it should be recited are they who believe in it. And whosoever does not believe in it, they are the losers
Those to whom We have sent the Book, study it as it should be studied: They are the ones who believe in it: And for those who reject faith in it, the loss is their own
Those we have given the Scripture adhere to it, as it should be adhered to—these believe in it. Those who reject it are the losers.
Those to whom We have given the Scripture follow it, as it ought to be followed—these believe in it. But as for those who reject it—these are the losers
Those to whom We have given the Book recite it with its true recital. They [are the ones who] believe in it. And whoever disbelieves in it - it is they who are the losers
Those to whom We have given the Book they follow it its due following, those believe in it; and whoever disbelieves in it, then those, they are the losers.
Those to whom We have sent the Book study it as it should be studied: They are the ones that believe therein: Those who reject faith therein,- the loss is their own
Those to whom We have sent the Book study it as it should be studied: They are the ones that believe therein: Those who reject faith therein,- the loss is their own
15
Covenant with Abraham
یَـٰبَنِیۤ إِسۡرَ ٰۤءِیلَ ٱذۡكُرُوا۟ نِعۡمَتِیَ ٱلَّتِیۤ أَنۡعَمۡتُ عَلَیۡكُمۡ وَأَنِّی فَضَّلۡتُكُمۡ عَلَى ٱلۡعَـٰلَمِینَ ١٢٢
Children of Israel, remember how I blessed you and favoured you over other people
O children of Israel! Remember My Favor which I bestowed upon you, and that I preferred you over all the nations.
O Children of Isra'il! remember My favour wherewith favoured you, and that I preferred you over the world
O children of Israel, remember the favours I bestowed on you, and made you exalted among the nations of the world
O children of Israel, remember My favor upon you (that I informed you of your innermost essential reality), and that I made you superior over various nations.
Tribe of Israel! remember the blessing I conferred on you, and that I preferred you over all other beings.
O Children of Israel, remember My blessing which I bestowed upon you, and that I gave you an advantage over all the nations
O Children of Israel! Remember My favor that I bestowed upon you (by choosing Prophets and Messengers from amongst you and granting you a great kingdom, and by giving you a Book and guiding you to the Straight Path), and that I once exalted you above all peoples
O children of Israel! remember My favour which I conferred upon you, and that I exalted you above all your contemporaries
Children of Israel, remember My blessing wherewith I blessed you, and that I have preferred you above all beings
Children of Israel, remember My favor that I granted you and I preferred you over all other people.
Now the children of Israel, remember my favor to you when I made you the most favored nation
O Children of Israel, call to mind the favor which I bestowed upon you, and that I preferred you to all others
O Children of Israel, remember My blessing with which I have blessed you and that I have favored you over all communities.
O children of Israel! remember my favours with which I favoured you, and that I have preferred you over the worlds
O Descendants of Israel! Remember the favour of Mine which I bestowed upon you and made you superior to all others of your time. (By sending Noble Messengers among you)
O Children of Israel! Remember my blessing with which I blessed you. I had indeed favoured you over the other peoples.
O children of Israel, remember my favour wherewith I have favoured you, and that I have preferred you before all nations
O children of Israel! Remember My favours which I bestowed on you, and that I have preferred you over the (other people of the) worlds
Children of Israel, remember My favor which I bestowed upon you and that I preferred your (prophets among you) above the worlds
O children of Israel! remember my favour wherewith I have favoured you, and that high above all mankind have I raised you
O progeny of Israiel! Bring to mind My Grace which I bestowed upon you and that, I preferred you over the worlds
O Children of Israel! Remember My divine blessing with which I was gracious to you, and that I gave you an advantage over the worlds.
O Children of Israel, remember the favor I bestowed upon you and that I chose you over all other people.
O Children of Israel! Remember the special favor which I bestowed upon you; that I exalted you above all other nations
O children of Israel, remember that special favour 1 bestowed upon you, and that I exalted you above all the communities of the world
O Children of Israel, call to mind My favour which I bestowed on you and that I made you excel the nations
O children of Israel ! remember My favour with which I favoured you and that I preferably favoured you (compared to others in) the worlds.
O Children of Israel! Remember My Favour that I bestowed upon you. And remember that I gave you preference over the Worlds
O Children of Ya‘qub (Jacob)! Remember My favour that I bestowed upon you, and (especially) the supremacy which I awarded you over all the communities (of that age)
O Children of Israel, remember My blessings that I have bestowed upon you, and that I have preferred you over all the worlds
O Children of Israel, remember My blessings that I had blessed you with, and that I had preferred you over all the worlds.
O Children of Israel, remember My favor that I had bestowed upon you, and that I had preferred you over all the worlds.
You Israel's sons and daughters, remember My blessing , that I blessed on you, and that I preferred/favoured you over the creations all together/(universes)
O CHILDREN of Israel! Remember those blessings of Mine with which I graced you, and how I favoured you above all other people
O Children of Israel! Remember those blessings of Mine with which I graced you, and how I favored you above all other people
O Seeds (Or: sons) of Israel) remember My favor wherewith I favored you, and that I graced you over the worlds
O Children of Israel! Remember My favour wherewith I favoured you and how I preferred you to (all) creatures
Children of Israel, recall My favor to you and the preference that I gave to you over all the other nations
O children of Isra‘il (Israel), remember My blessing that I conferred upon you, and that I gave you excellence over the worlds
O’ ‘Children of Israel’, remember My grace which I have bestowed upon you, and that I preferred you over all the other nations.
Oh children of Israel! Recall My (special) favors that I bestowed upon you. Indeed, I gave you precedence over the entire world
O’ Children of Israel, remember My (divine) grace which I have bestowed upon you, and that I preferred you above all the peoples.
O you Bani Isra‘il: "Render solemn acknowledgement of My divine favour and impel yourselves with the feeling of gratitude to Me for the efficacious grace I conferred upon you and that I confined you to such prerogative as to be chosen* out of all people for My mercy and blessings."
Children of Israel, remember My gifts to you; I preferred you over all other people.
O Children of Israel! Remember My favours upon you and how I honoured you above the others.
Oh Children of Israel, remember My blessing with which I favoured you and that I preferred you over everybody else.
Children of Israel, remember the favour I have bestowed upon you, and that I exalted you above the nations.
O Children of Israel, remember My favor which I bestowed upon you, and that I blessed you more than any other people.
O Children of Israel, remember my blessings which I gave you and that I preferred you above all human kind.
O Children of Israel, remember My blessings which I gave you and that I preferred you above all humankind.
O Israel's children! Remember my graces which I graced upon you, and that I have favored you over the worlds.
And guard yourselves against a day when no one in the least shall avail another, neither shall any ransom be accepted from any one, nor shall intercession profit any one, nor shall they be helped (from outside)
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(The Children of Israel can easily relate to what has just been said.) O Children of Israel! Remember My Bliss with which I blessed you and how I gave you distinction over all other peoples of the time
O children of Israel, call to mind My favor which I bestowed on you and that I made you excel the nations
O Children of Israel ! remember MY favours which I bestowed upon you, and that I exalted you above all the nations of the time
O Children of Israel! Remember My Blessing which I bestowed upon you, and that I favored you above the worlds
O Children of Israel! Remember the special favor which I bestowed upon you, and that I preferred you to all others (for My Message)
O Children of Israel, remember My favor which I bestowed upon you, and how I favored you above all the nations.
O Children of Israel! Remember My blessing which I bestowed upon you, and that I have favored you over all people
O Children of Israel, remember My favor which I have bestowed upon you and that I preferred you over the worlds
O children of Israel! Remember My favour which I bestowed upon you, and that I favoured you over the worlds.
O Children of Israel! call to mind the special favour which I bestowed upon you, and that I preferred you to all others (for My Message)
O Children of Israel! call to mind the special favour which I bestowed upon you, and that I preferred you to all others (for My Message)
وَٱتَّقُوا۟ یَوۡمࣰا لَّا تَجۡزِی نَفۡسٌ عَن نَّفۡسࣲ شَیۡءࣰا وَلَا یُقۡبَلُ مِنۡهَا عَدۡلࣱ وَلَا تَنفَعُهَا شَفَـٰعَةࣱ وَلَا هُمۡ یُنصَرُونَ ١٢٣
and beware of a Day when no soul can stand in for another. No compensation will be accepted from it, nor intercession be of use to it, nor will anyone be helped
And fear the Day (of Judgment) when neither one shall avail another, nor any ransom (compensation) shall be accepted from anyone, nor intercession shall benefit anyone, nor any help will be given.
And fear a Day whereon not in aught shall a soul satisfy for a soul, nor shall compensation be accepted therefor, nor shall intercession profit it, nor shall they be succoured
Fear the day when no man will stand up for man in the least, and no ransom avail nor intercession matter nor help reach
And protect yourself from a time when no one can pay anything to save another. No ransom (compensation) will be accepted from him, nor will any intercession (Once the biological brain ceases to exist the spiritual brain is unable to evaluate new data and hence cannot accept intercession, that is, it rejects the knowledge of the reality) benefit him, nor can they be aided!
Have fear of a Day when no self will be able to compensate for another in any way, and no ransom will be accepted from it, and no intercession benefit it, and they will not be helped.
And beware of the Day when no soul shall compensate for another, neither shall any ransom be accepted from it, nor shall any intercession benefit it, nor will they be helped
And be fearful and strive to be guarded against a day when (everybody will be seeking a means to save himself, and when) no soul will pay on behalf of another, nor will compensation be accepted from any of them, nor will any intercession (of the sort common in the world but which does not meet with God’s permission and approval) be of use to them, nor will they be helped
And guard (yourselves) against (the agony of) the day when no being shall avail another in anyway nor any compensation be accepted on anyone's behalf, nor any intercession shall be profitable to anyone nor they shall be helped
and beware a day when no soul for another shall give satisfaction, and no counterpoise shall be accepted from it, nor any intercession shall be profitable to it, neither shall they be helped
Be cautious of a day when no one can do anything for another, no equivalent (compensation) is taken from anyone, and mediation has no benefit for anyone, and they are not helped.
Be mindful of a Day when no soul will care about the other soul, no ransom will be accepted from any one, no one’s intercession will be helpful and no one will find any help whatsoever
So guard yourselves against a day when no soul will avail another, nor will compensation be accepted from her, nor will intercession profit her, nor will anyone be helped
And bepl mindful of a day when no self avails any other self in anything, nor is any ransom accepted from it, nor does any intercession benefit it, nor are they supported.
And fear the day when no soul shall pay a recompense for a soul, nor shall an equivalent be received therefrom, nor any intercession avail; and they shall not be helped
And fear the day when no soul will be exchanged for another, nor will they be set free in lieu of compensation, nor will any intercession benefit the disbelievers, nor will they be helped
And safeguard yourselves against a day when a soul will not avail another soul in aught nor will any compensation be accepted from it nor will intercession benefit it nor will they be helped.
and dread the day wherein one soul shall not make satisfaction for another soul, neither shall any compensation be accepted from them, nor shall any intercession avail, neither shall they be helped
And fear the day when no soul shall pay a recompense for another soul, nor shall an equivalent be received there from, nor any intercession avail; and they shall not be helped
And fear a Day when no soul for another will compensate a thing, and no equivalent will be accepted from it, neither intercession will benefit it, nor shall they be helped
And dread the day when not in aught shall soul satisfy for soul, nor shall any ransom be taken from it, nor shall any intercession avail, and they shall not be helped
And guard against the Day when one soul shall not avail another, nor shall compensation be accepted from her, nor shall intercession profit her, nor shall they be helped
And be Godfearing of a Day when no soul will give recompense for another soul at all, nor will the equivalent be accepted from it, nor will intercession profit it , nor will they be helped.
Then guard yourselves against a day when one soul cannot comfort another. There will be no compensation, intercession, or assistance.
Guard yourselves against the Day when one soul shall not avail another, no ransom shall be taken, no intercession shall profit anyone, and no help shall be given
And dread the Day when no one shall avail anyone in any way; nor shall any ransom be accepted from anyone; nor shall intercession profit any body; nor shall the offenders be helped from any quarter
And be on your guard against a day when no soul will avail another in the least, neither will any compensation be accepted from it, nor will intercession profit it, nor will they be helped
And guard yourselves against a day when no requital will be accepted from on person for another in anything nor will compensation be accepted from him nor will recommendation be of benefit to him nor will they be helped.
And fear the Day when none can be of any avail on anything to another or any ransom accepted. And no intercession shall benefit any one; nor shall they be helped!
And fear that Day when no soul shall be able to recompense anything on behalf of another; nor shall any ransom be accepted from him (to deliver himself); nor shall any intercession benefit him (without Allah’s permission); nor shall they be helped (against the command of Allah)
And beware of a Day when no soul can avail another soul, nor will any amendment be accepted from it, nor will any intercession help it; they will not be supported
And beware of a Day when no soul can avail another soul, nor will any amendment be accepted from it, nor will any intercession help it; they will not be supported.
And beware of a Day when no soul can avail another soul, nor will any amendment be accepted from it, nor will any intercession help it; they will not be supported.
And fear a day/time, no self rewards/reimburses (removes) from a self a thing, and no redemption/ransom (is) to be accepted/received from it, and nor mediation benefits it, and nor they be given victory/aid
and remain conscious of [the coming of] a Day when no human being shall in the least avail another, nor shall ransom be accepted from any of them, nor shall intercession be of any use to them, and none shall be succoured
And raise your guard to [the coming of] a Day when no human being shall in the least avail another, nor shall ransom be accepted from any of them, nor shall intercession be of any use to them, and none shall be succored
And protect (yourselves) against a Day (when) no self will recompense for (another) self (in) anything. And no justice (i.e. just compensation) will be accepted from it nor will any intercession profit it; neither will they be vindicated
And guard (yourselves) against a day when no soul will in aught avail another, nor will compensation be accepted from it, nor will intercession be of use to it; nor will they be helped
Have fear of the day when every soul will be responsible for itself, no ransom will be accepted for it, no intercession will be of any benefit to it and no one will receive any help
And guard yourselves against a day when no one shall stand for anyone for anything, nor shall ransom be accepted from anyone, nor shall intercession be of benefit to him, nor shall any support be given to such people
Guard (yourselves) against a ‘Day’ when no 'Human Self' will avail another, nor will compensation be accepted from it, nor will intercession be of use to it, nor will they receive help.
Fear that day when no person shall assist another in the least. No ransom will be accepted from anyone, and no mediation (of any kind) will benefit anyone
Then Guard yourselves against a day when no one will avail another in the least, nor will intercession be accepted from him, nor will compensation be taken from him, nor will they be helped.
"Guard yourselves from the horror of the Day when no soul shall be allowed to pay the debt owed to Allah by another, nor shall the equivalent in ransom pay for the expiation of the guilt of one soul or another, nor shall humble intercession be accepted from anyone on behalf of another, nor shall any tutelary protector other than Allah be of any help in the inevitable trouble."
So, fear a day when no one will be able to compensate for anyone else; no ransom will be accepted, and no one’s intercession will benefit, and they will not be helped
And guard yourselves against the Day when no soul will be of any help to another. No ransom will be taken, no intercession accepted, and no help will be given.
And fear a day when no soul will benefit another soul in any way, and no (promise of) justice will be accepted from her, and nobody shall be able to speak in her favour, and they shall not be helped.
Guard yourselves against a day on which no soul shall stand in for another: when no ransom shall be accepted from it, no intercession avail it, no help be given it
Beware of the day when no soul will help another soul, no ransom will be accepted, no intercession will be useful, and no one will be helped.
And beware of a day when no soul stands in for another. Ransom will not be accepted, nor will intercession benefit any of them, nor will any be helped.
And beware of a day when no soul stands in for another. Ransom will not be accepted, nor will intercession benefit any of them, nor will any be helped.
And show piety of a day when no soul will recompense another soul thing, and no redemption will be accepted from it, and no intercession will benefit it, nor will they get victory.
And (remember) when his lord tested Abraham with words (of command) which he fulfilled. he said: ' verily, I have appointed you an Imam (leader) for mankind.' (Abraham) pleaded: ' and of my offspring (as well) ? ' he, (Allah) said: ' my covenant does not include the unjust '
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And guard against a Day when no person shall avail another, nor will compensation be accepted from him, nor will mediation profit anyone, nor will anyone receive outside help. (6:165)
And be on your guard against a day when no soul shall avail another in the least neither shall any compensation be accepted from it, nor shall intercession profit it, nor shall they be helped
And guard yourselves against the day when no soul shall serve as a substitute for another soul at all, nor shall any ransom be accepted from it, nor any intercession avail it, nor shall it be helped
And be mindful of a day when no soul shall recompense another in any way, nor shall ransom be accepted from it, nor shall intercession benefit it; and they will not be helped
Then guard yourselves against a Day when one soul shall not be of any use to another, nor shall compensation be accepted from her, nor shall representation profit her, nor shall anyone be helped (from outside)
Beware of a Day when no soul will avail another in any way, no ransom will be accepted from it, no intercession will benefit it, and they won’t be helped.
And beware of a Day when no soul will avail another soul in any way, and no ransom will be accepted from it, and no intercession will benefit it, and they will not be helped
And fear a Day when no soul will suffice for another soul at all, and no compensation will be accepted from it, nor will any intercession benefit it, nor will they be aided
And fear a day no soul will recompense a soul anything, nor shall a compensation be accepted from it, nor will intercession profit it; and they shall not be helped.
Then guard yourselves against a-Day when one soul shall not avail another, nor shall compensation be accepted from her nor shall intercession profit her nor shall anyone be helped (from outside)
Then guard yourselves against a-Day when one soul shall not avail another, nor shall compensation be accepted from her nor shall intercession profit her nor shall anyone be helped (from outside)
۞ وَإِذِ ٱبۡتَلَىٰۤ إِبۡرَ ٰهِـۧمَ رَبُّهُۥ بِكَلِمَـٰتࣲ فَأَتَمَّهُنَّۖ قَالَ إِنِّی جَاعِلُكَ لِلنَّاسِ إِمَامࣰاۖ قَالَ وَمِن ذُرِّیَّتِیۖ قَالَ لَا یَنَالُ عَهۡدِی ٱلظَّـٰلِمِینَ ١٢٤
When Abraham’s Lord tested him with certain commandments, which he fulfilled, He said, ‘I will make you a leader of people.’ Abraham asked, ‘And will You make leaders from my descendants too?’ God answered, ‘My pledge does not hold for those who do evil.’
And (remember) when the Lord of Abraham tried him with commands, he fulfilled them. He (Allah) said (to him): “Surely, I will make you a leader for mankind.” Abraham asked: “And of my offspring?” (Allah) said: “My Covenant will not include wrongdoers.”
And recall what time his Lord Proved Ibrahim with certain words then he performed them. He said: verily I am going to make thee a leader unto mankind. Ibrahim said: and also of my progeny? Allah said: My covenant shall not reach the wrong-doers
Remember, when his Lord tried Abraham by a number of commands which he fulfilled, God said to him: "I will make you a leader among men." And when Abraham asked: "From my progeny too?" the Lord said: "My pledge does not include transgressors."
And recall when Abraham was tested by his Rabb (the Name composition comprising his being) through certain beings (remember his answers on the sun, the stars and the moon) and he had duly presented his evaluations on these matters and had thus successfully fulfilled the trial. Then his Rabb said, “Indeed, I will make you a leader (one who is followed due to his knowledge) for the people.” (Abraham) said, “And of my descendants?” (Allah) said, “My covenant excludes the wrongdoers.”
Remember when Ibrahim was tested by his Lord with certain words which he carried out completely. He said, ´I will make you a model for mankind.´ He asked, ´And what of my descendants?´ He said, ´My contract does not include the wrongdoers.´
And when his Lord tested Abraham with certain words, and he fulfilled them, He said, ‘I am making you the Imam of mankind.’ Said he, ‘And from among my descendants?’ He said, ‘My pledge does not extend to the unjust.’
(You refuse to believe in and follow Muhammad chiefly because Prophethood was not retained with you and so he did not appear amongst you. Now, you surely do admit Abraham’s Prophethood, so) remember that his Lord tested Abraham with commands and ordeals (such as his being thrown into a fire, the destruction of the people of his kinsman Lot, and his being ordered to sacrifice his son Ishmael), and he fulfilled them thoroughly. He said: "Indeed I will make you an imam for all people." He (Abraham) pleaded: "(Will You appoint imams) also from my offspring?" He (his Lord) answered: "(I will appoint from among those who merit it. But) My covenant does not include the wrongdoers."
(Recall) when his Lord put Abraham to test with certain commandments, so he carried them out. (God) said, `Verily, I will make you an Imam (- a religious leader) for the good of the people.' (Abraham) said (inquiringly), `And from among my progeny (too, do You promise to raise leaders)?' (God) said, `(Yes, but) My (this) covenant does not embrace the wrongdoers.
And when his Lord tested Abraham with certain words, and he fulfilled them. He said, 'Behold, I make you a leader for the people.' Said he, 'And of my seed?' He said 'My covenant shall not reach the evildoers.
And when his Lord tested Abraham by (certain) words/commands, which he fulfilled, He said: “I make you a leader for the people.” He (Abraham) said: “And from my offspring?” He said: “My promise does not include the wrongdoers.”
Recall when [your first leader] Abraham successfully passed My tests and I told him: “Now I will make you the leader of all nations.” Abraham asked: “Will my heirs inherit this favor?” I said: “Not those who choose to be unjust.”
And remember that Abraham was tried by his Lord with certain commands which he fulfilled. He said, “I will make you a leader of the nations.” He pleaded, “And also from my offspring.” He answered, “But My promise is not within reach of the wrongdoers.
And recall when Abraham was tried by his Lord with certain words and he fulfilled them. He said, “I am appointing you as a leader for mankind.” He said, “And of my offspring?” He said, “My covenant does not include the unjustpl.”
And when his Lord tried Abraham with words, and he fulfilled them, He said, 'Verily, I will set thee as a high priest for men.' Said he, ' And of my seed?' God said, 'My covenant touches not the evildoers.
And (remember) when Ibrahim’s (Abraham’s) Lord tested him in some matters and he fulfilled them; He said, "I am going to appoint you as a leader for mankind"; invoked Ibrahim, "And of my offspring"; He said, "My covenant does not include the unjust (wrong-doers)."
And when Abraham was tested by his Lord through some words until He completed them. He said, “Truly I am going to appoint you as an imam for the mankind.” He [Abraham] said, “And also for my offspring?” He said, “My promise does not reach out to those who have wronged their own souls.”
Remember when the Lord tried Abraham by certain words, which he fulfilled: God said, verily I will constitute thee a model of religion unto mankind; he answered, and also of my posterity; God said, my covenant doth not comprehend the ungodly
And remember when his Lord tried Abraham with words, and he fulfiled them, He said, "Verily, I will set you as an Imam (high priest, leader, model, example, guide) for the nations." Said he, "And of my seed also?" Allah said, "My
And when Abraham was tested by His Lord with certain words and he fulfilled them, He said: 'I have appointed you as a leader for the nation. ' (Abraham) asked: 'And of my descendants? ' 'My covenant, ' said He, 'the harmdoers shall not receive it.
When his Lord made trial of Abraham by commands which he fulfilled, He said, "I am about to make thee an Imam to mankind:" he said, "Of my offspring also:" "My covenant," said God, "embraceth not the evil doers."
And when Ibrahim (Abraham) was put to test by his Nourisher-Sustainer through certain commands — so he fulfilled them. (Allah) said: “Without doubt I am about to install you as Imam to mankind.” (Ibrahim) said: “And also from my off spring?” (Allah) said: “My promise does not cover the transgressors.”
And mention when his Lord tested Abraham with words; then, he fulfilled them. God said: Truly, I am One Who Makes thee a leader for humanity. He said: And of my offspring? He said: Attain not My compact the ones who are unjust.
Remember that Abraham was tested by his Lord with certain commands, which he fulfilled. (God) said, “I will make you a leader for the nations.” (Abraham) pleaded, “And also my children?” He answered, “My covenant will not embrace the sinners.”
Remember when Abraham was tested by his Lord with certain commands, he fulfilled them. Allah said: "Surely, I will make you the leader of mankind." "What about my offspring?" Asked Abraham. "My pledge," said Allah, "will not apply to the evil doers."
Recall to mind that when his Lord put Abraham to test in certain things and he fulfilled all of them, He said, "I am going to make you the leader of mankind." Abraham humbly asked, "Does this promise apply to my descendants also?" He replied, "My promise does not apply to the transgressors."
And when his Lord tried Abraham with certain commands he fulfilled them. He said: Surely I will make thee a leader of men. (Abraham) said: And of my offspring? My covenant does not include the wrongdoers, said He
And when his Fosterer tried Ibrahim with (some) statements (commands), he fulfilled them. He (Allah) said, "I will make you a leader of mankind." He (Ibrahim) said, "And from my offspring?" He (Allah) replied, "My agreement does not include the unjust."
And when his Lord put Abraham to trial with Commands, and he fulfilled those Commands, He said, "I am going to make you a leader for mankind." He (Abraham) said, "And from among my offspring?" HE said, "MY word (of promise) extends not to the wicked!"
And (call to mind) when the Lord of Ibrahim (Abraham) tested him with several commands which he fulfilled. (On this) Allah said: ‘I am going to make you the leader of mankind.’ He submitted: ‘And from my children as well?’ Allah said: ‘(Yes, but) My promise does not apply to the transgressors.
And Abraham was tested by commands from His Lord, which he completed. He said: "I will make you a leader for the people." He said: "And also from my progeny" He said: "My pledge will not encompass the wicked."
And Abraham was tested by words from His Lord, which he fulfilled. He said: "I will make you a leader for the people." He said: "And also from my progeny?" He said: "My pledge will not encompass the wicked.
And it was so, that Abram was tested by commands from his Lord, which he fulfilled. He said: "I will make you a leader for the people." He said: "And also from my progeny?" He said: "My pledge will not encompass the wicked."
And when Abraham's Lord tested (him) with words/expressions, so He completed them, (He) said: "That I am making you to the people a leader/example ." He (Abraham) said: "And from my descendants?" He said: "The unjust/oppressors do not receive/obtain My promise ."
And [remember this:] when his Sustainer tried Abraham by [His] commandments and the latter fulfilled them, He said: "Behold, I shall make thee a leader of men. "Abraham asked: "And [wilt Thou make leaders] of my offspring as well? "[God] answered: "My covenant does not embrace the evildoers."
And [remember this]: when his Sustainer tried Abraham by [His] commandments and the latter fulfilled them, He said, “Behold, I shall make you a leader of men.” [Abraham] asked, “And [will You make leaders of] my offspring as well?” [Allah] answered, “My covenant does not embrace the offenders.
And as his Lord tried Ibrahim (Abraham) with (certain) Words; so, he fully carried them out. (Literally: perfected them) He said, "Surely I am going to make you a leader for mankind." Said he, Ibrahim" Abraham") "And of my offspring?" He said, "My Covenant will not pertain (i.e. is not attainable) to the unjust."
And (remember) when his Lord tried Abraham with (His) commands, and he fulfilled them, He said: Lo! I have appointed thee a leader for mankind. (Abraham) said: And of my offspring (will there be leaders)? He said: My covenant includeth not wrong-doers
When his Lord tested Abraham's faith, (by His words) and he satisfied the test, He said, "I am appointing you as the leader of mankind." Abraham asked, "Will this leadership also continue through my descendants?" The Lord replied, "The unjust do not have the right to exercise My authority."
When his Lord put Ibrahim to a test with certain Words, and he fulfilled them, He said, .I am going to make you an Imam for the people.He said, .And from among my progeny?. He replied, .My promise does not extend to the unjust
(Mention) when ‘Abraham’ was tried by his Lord with certain words, he fulfilled them. The Lord said: "Indeed, I will make you Imam (i.e. spiritual leader) for the people." ‘Abraham’ said: "Will this be for my descendants?" He replied: "My covenant includes not those who are grossly unfair and morally wrong."
And (remember) when his Lord put Ibraheem through a trial by means of (a series of) commands, and he fulfilled all of them? Then He said, "I am certainly going to appoint you the leader of mankind!" (Ibraheem) said, "And my descendants, (too)?" Allah said, "My promise does not pertain to the unjust _ the evildoers!"
And (mention) when Abraham was tried by his Lord with certain words he fulfilled them. The Lord said: ‘Indeed, I will make you Imam (i.e. spiritual leader or model of Faith) for the people’. Abraham said: ‘Will this be for my descendants?’. He replied: ‘My covenant includes not those who voluntarily and consciously abandon the Full Knowledge of the Truth in favour of their own whims.
For once Allah tested Ibrahim with divine commands which Ibrahim had fulfilled. In response Allah said to him: "I have ordained to appoint you as the Imam, or religious leader, of mankind". "Will this apply to my descendants?" asked Ibrahim. "My appointment," said Allah, "is not designated to the wrong- minded."
Rememberwhen Ibrahim was put to all kinds of tests by His Lord, he achieved them. His Lord said: “I will make you a leader of humanity”, so he asked: “And what about my children?” Allah said: “My pledge will not benefit the evildoers amongst them”.
˹Remember˺ when Abraham was tested by his Lord with ˹certain˺ commandments, which he fulfilled. Allah said, “I will certainly make you into a role model for the people.” Abraham asked, “What about my offspring?” Allah replied, “My covenant is not extended to the wrongdoers.”
And when His Lord tested Ibrahim (Abraham) with some words (of instruction) which he fulfilled, He said: I shall make you a leader for mankind. He asked: What about my descendants? He said: My agreement does not stretch as far as the wrongdoers.
When his Lord put Abraham to the proof by enjoining on him certain commandments and Abraham fulfilled them, He said: ‘I have appointed you a leader of mankind.‘ ‘And what of my descendants?‘ Abraham asked. ‘My covenant,‘ said He, ‘does not apply to the wrongdoers.‘
Recall that Abraham was put to the test by his Lord, through certain commands, and he fulfilled them. (God) said, "I am appointing you an imam for the people." He said, "And also my descendants?" He said, "My covenant does not include the transgressors."
When God tested Abram with certain words and he fulfilled them, God said, "I will make you a leader of men." He said, "And [what about] my seed?" God said, "My covenant does not extend to the unjust."
When God tested Abram with certain words, and he fulfilled them, God said, “I will make you a leader of men.” He said, “And [what about] my seed?” God said, “My covenant does not extend to the unjust.”
And when Abraham was tried by his Lord with words, so he fulfilled them. He said, “I am setting you up as an Imam (leader) for the people'', he said, “And among my offspring?” He said, “The oppressors will not obtain my covenant.”
And (remember) when We made the House (the Ka'bah in Mecca) a resort and a secure sanctuary for the people, (saying) : ' Take to yourselves Abraham's Station for a place of prayer '. And We enjoined Abraham and Ismail (saying) : ' Sanctify My House for those who go around it, for those who abide in it and pay devotion, and to those who bow down and prostrate themselves '
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And remember when his Lord tried Abraham to uphold the Commands and he fulfilled them. (He took up the formidable challenge of a mighty priesthood, idolatry and a tyrannical autocracy in Mesopotamia). Then his Lord said, "Behold, I have appointed you an exemplary leader of mankind." He asked, "And of my generations as well?" He replied, "My Promise does not embrace those who harm others, and thus, harm themselves." (Being the offspring of a great man shall avail none)
And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He
And remember when his Lord tried Abraham with certain commandments which he fulfilled, HE said, `I will make thee a leader of men.' Abraham asked, `And from among my offspring?' God said, `MY covenant does not embrace the transgressors.
And [remember] when his Lord tried Abraham with [certain] words, and he fulfilled them. He said, “I am making you an imam for mankind.” He said, “And of my progeny?” He said, “My covenant does not include the wrongdoers.
And (remember) when, Ibrahim (Abraham) was tried by his Lord with certain Commands; these he fulfilled. He (his Lord) said: "I will make you an Imam (guide or example) to the Nations." He Ibrahim (Abraham) pleaded: "And also (Imams) from my off-spring!" He (his Lord) answered: "But My Promise is not within the reach of evildoers."
His Lord tested Abraham with certain commands, which he fulfilled. He said, “I will make you a leader for the people.” He asked, “What about my descendants?” He replied, “My covenant doesn’t extend to the wrongdoers.”
And when his Lord tested Abraham with certain words, and he fulfilled them. He said, 'I am making you a leader of humanity.' He said, 'And my descendants?' He said, 'My pledge does not include the wrongdoers.'
And [mention, O Muhammad], when Abraham was tried by his Lord with commands and he fulfilled them. [ Allah ] said, "Indeed, I will make you a leader for the people." [Abraham] said, "And of my descendants?" [ Allah ] said, "My covenant does not include the wrongdoers."
And when his Lord tried Abraham with words, and he fulfilled them, He said, 'Indeed, I will set you as a leader for mankind.' He said, 'And from my offspring?' He said, 'My covenant does not reach the evildoers.'
And remember that Abraham was tried by his Lord with certain commands, which he fulfilled: He said: "I will make thee an Imam to the Nations." He pleaded: "And also (Imams) from my offspring!" He answered: "But My Promise is not within the rea ch of evil-doers."
And remember that Abraham was tried by his Lord with certain commands, which he fulfilled: He said: "I will make thee an Imam to the Nations." He pleaded: "And also (Imams) from my offspring!" He answered: "But My Promise is not within the reach of evil-doers."
وَإِذۡ جَعَلۡنَا ٱلۡبَیۡتَ مَثَابَةࣰ لِّلنَّاسِ وَأَمۡنࣰا وَٱتَّخِذُوا۟ مِن مَّقَامِ إِبۡرَ ٰهِـۧمَ مُصَلࣰّىۖ وَعَهِدۡنَاۤ إِلَىٰۤ إِبۡرَ ٰهِـۧمَ وَإِسۡمَـٰعِیلَ أَن طَهِّرَا بَیۡتِیَ لِلطَّاۤىِٕفِینَ وَٱلۡعَـٰكِفِینَ وَٱلرُّكَّعِ ٱلسُّجُودِ ١٢٥
We made the House a resort and a sanctuary for people, saying, ‘Take the spot where Abraham stood as your place of prayer.’ We commanded Abraham and Ishmael: ‘Purify My House for those who walk round it, those who stay there, and those who bow and prostrate themselves in worship.’
And (remember) when We made the House (the Ka’bah at Makkah) a resort for mankind and safety, and took the station of Abraham as a place of prayer. We commanded Abraham and Ishmael that they purify My House (the Ka’bah) for those who walk around it, those who stay (in I’tikaf), and those who bow down and prostrate (in prayers).
And recall what time We appointed the House a resort unto man kind and a place of security and said: take the station of Ibrahim for a place of prayer. And We covenanted with Ibrahim and Ismai'l, saying: purify ye twain My Houses for those who shall circumambulate it and those who shall stay, and those who shall bow down and prostrate themselves
Remember, We made the House (of Ka'bah) a place of congregation and safe retreat, and said: "Make the spot where Abraham stood the place of worship;" and enjoined upon Abraham and Ishmael to keep Our House immaculate for those who shall walk around it and stay in it for contemplation and prayer, and for bowing in adoration
And We made the House (Kaaba – heart) a secure refuge for the people. So take the station of Abraham (the realization/actualization of the forces of the Names) as a place of prayer (a place where salat is experienced). We told Abraham and Ishmael, “Maintain My House in a state of purity for those who perform tawaf and those who retreat there to experience their servitude and those who bow and prostrate (in prayer).”
And when We made the House* a place of return, a sanctuary for mankind: They took the Maqam of Ibrahim as a place of prayer. We contracted with Ibrahim and Isma´il: ´Purify My House for those who circle it, and those who stay there, and those who bow and who prostrate.´
And [remember] when We made the House a place of reward for mankind and a sanctuary, [declaring], ‘Take the venue of prayer from Abraham’s Station.’ We charged Abraham and Ishmael [with its upkeep, saying], ‘Purify My House for those who go around it, [for] those who make it a retreat and [for] those who bow and prostrate.’
Remember, again, that We made the House (the Ka‘bah in Makkah) a resort for people, and a refuge of safety (a sanctuary, that is, a sign of the truth). Stand in the Prayer (O believers, as you did in earlier times) in the Station of Abraham. And We imposed a duty on Abraham and Ishmael: "Purify My House for those who go around it as a rite of worship, and those who abide in devotion, and those who bow and prostrate (in the Prayer)."
And when We made the House (- the Ka`bah at Makkah) a frequent resort for mankind and (a place of) peace and security, and (We commanded), `Take to yourselves the place of Abraham (- the Ka`bah) for a centre (and face towards it) during Prayer.' And We enjoined Abraham and Ismail, `Purify and clean My House for those who perform the circuit (around it) and those who cleave to it for devotion and for those who bow down (before Allah) and prostrate (to Him in Prayer).
And when We appointed the House to be a place of visitation for the people, and a sanctuary, and: 'Take to yourselves Abraham's station for a place of prayer.' And We made covenant with Abraham and Ishmael: 'Purify My House for those that shall go about it and those that cleave to it, to those who bow and prostrate themselves.
And when We made the house (the Ka’aba) a place of gathering and safety for people, and (said:) “Take where Abraham stood (in prayer) as a place of prayer.” And We charged Abraham and Ishmael to cleanse My House for those who go around it and for the devoted and those who bow down and show humbleness.
Recall when I made Mecca a secure city for the assembly of the believers and ordered them to worship God where Abraham was used to do so. I asked Abraham and Ishmael to keep that house of the worship pure for the pilgrims who would circle it, retire to it for the prayer and bow down and prostrate (to humble themselves toward the Lord) in worship
Remember We made the House a place of assembly for humanity and a place of safety. And take the station of Abraham as a place of prayer. And We made a covenant with Abraham and Ishmael, that they should redeem My house for those who circle it, or use it as a retreat, or bow, or prostrate themselves
And recall when We made the House a resort for mankind, and a sanctuary. And takepl from Abraham's standing place a place of prayer. And We covenanted with Abraham and Ishmael, “Cleanse My House for circumambulators and consecrators and those bowing down and prostrating themselves.”
And when we made the House a place of resort unto men, and a sanctuary, and (said) take the station of Abraham for a place of prayer; and covenanted with Abraham and Ishmael, saying, 'Do ye two cleanse my house for those who make the circuit, for those who pay devotions there, for those who bow down, and for those too who adore.
And remember when We made this House (at Mecca) a recourse for mankind and a sanctuary; and take the place where Ibrahim stood, as your place of prayer; and We imposed a duty upon Ibrahim and Ismail (Ishmael), to fully purify My house for those who go around it, and those who stay in it (for worship), and those who bow down and prostrate themselves
And when We made the house a place of retreat for the mankind and a place of safety. So take the standpoint of Abraham as a place of prayer. And We made over Our covenant to Abraham and Ishmael that the two of you should purify My house for those who are in circumambulation and for those who are standing therein and for those who are bowing down prostrating.
And when we appointed the holy house of Mecca to be a place of resort for mankind, and a place of security; and said, take the station of Abraham for a place of prayer; and we covenanted with Abraham and Ismael, that they should cleanse my house for those who should compass it, and those who should be devoutly assiduous there, and those who should bow down and worship
And when We made the House (Kaaba) a place of assembly unto men, and a sanctuary, and (said to them) "take the station of Abraham for a place of prayer"; and covenanted with Abraham and Ishmael, saying, "Do you two cleanse my house for tho
And when We made the House (Ka'bah) a visitation and a sanctuary for the people (saying:) 'Make the place where Abraham stood a place of prayer. 'And We made a covenant with Abraham and Ishmael: 'Purify My House for those who circumambulate around it, and those who cleave to it, to those who bow and prostrate.
And remember when we appointed the Holy House as man's resort and safe retreat, and said, "Take ye the station of Abraham for a place of prayer:" And we commanded Abraham and Ismael, "Purify my house for those who shall go in procession round it, and those who shall abide there for devotion, and those who shall bow down and prostrate themselves."
And when We appointed The House as a place of congregation for mankind and as a place of tranquility, peace and security. And PICK UP FROM THE STANDING PLACE OF IBRAHIM THE OFFERED SALAT. And We gave a contract to Ibrahim and Ismaiel (Abraham and Ishmael) that ‘you two sanctify My House for those who make Tawaf and those who stay in I’tikaf and for Sujood with Rukus’
And mention when We made the House a place of spiritual reward for humanity and a place of sanctuary: And take the Station of Abraham to yourselves as a place of prayer. And We made a compact with Abraham, and Ishmael saying that: Purify My House for the ones who circumambulate it, and the ones who cleave to it, and the ones who bow down, and the ones who prostrate themselves.
Remember that We made the House [of Prayer, the Kabah in Mecca] a place of assembly for people and a place of sanctuary. Take the example of Abraham as a position of prayer. We made a pact with Abraham and Ishmael. We wanted them to bless My House for those who walk around it, use it as a retreat, and bow and prostrate [in prayer].
Remember when We made the House (the Ka'bah) a center and sanctuary for mankind saying, "Take the station of Abraham as a place of prayer;" We entrusted Abraham and Isma‘il to cleanse Our House for those who walk around it, who meditate in it, and who kneel and prostrate in prayers
And remember that We made this House (the Ka´bah) the centre and sanctuary for mankind and enjoined the people to dedicate to worship the place where Abraham used to stand for prayer, and We urged Abraham and Ismail to keep My House pure for those who would go round it and those who would retire to it for devotion and prayer and for those who would bow down and prostrate themselves there in worhsip
And when We made The House a resort for men and a (place of) security. And: Take ye the place of Abraham for a place of prayer. And We enjoined Abraham and Ishmael, saying: Purify My House for those who visit (it) and those who abide (in it) for devotion and those who bow down (and) those who prostrate themselves
And when We made the house (Kaaba) a resort for human beings and a (place of) security (We ordered), "And take from the place where Ibrahim stood, a place for (offering) worship (salat)." And We made an agreement with Ibrahim and Ismael that they should clean My house for those who go around (it) and those who stay therein for devotion and those who bow down and prostrate.
And behold! WE made the Househa secure place of assembly for mankind. — And take the place where Abraham stood has a place of worship! — And We bade Abraham and Ishmaelh to cleanse My House for those who would go around it and spend some time there in devotion, and who would bow and prostrate
And (remember) when We made this House (the Ka‘ba) a central place for mankind to turn to (and assemble) and a sanctuary for peace and (commanded:) ‘Make the place, where Ibrahim (Abraham) stood, a place of Prayer.’ And We urged Ibrahim and Isma‘il (Abraham and Ishmael): ‘Purify (and cleanse) My House for those who circumambulate it and those who go into retreat and those who kneel down and prostrate themselves.
And We have made the sanctuary to be a model for the people and a security. And utilize the place of Abraham to reach out. And We entrusted to Abraham and Ishmael: "You shall purify My sanctuary for those who visit, those who are devoted, and for those who kneel and prostrate."
And We have made the Sanctuary to be a model for the people and a security. And you shall take, from the station of Abraham, a place for making the contact. And We entrusted to Abraham and Ishmael: "You shall purify My Sanctuary for those who visit, and those who are devoted, and the kneeling, the prostrating.
And it was so, that We have made the Sanctuary to be a model for the people and a place of safety. And you shall take the station of Abram as an orientation for connecting. And We made a pledge to Abram and Ishmael: "You shall purify My Sanctuary for those who visit, and those who are devoted, and the kneeling, the prostrating."
And when We put The House (as) a reward/replacement/compensation to the people, and (a) safety/security, and they took from Abraham's place a prayer place , and We entrusted/recommended to Abraham and Ishmael: "That purify/clean/wash (B) My House for the circlers/walkers around , and the devoting/dedicating , and the bowing , the prostrating ."
AND LO! We made the Temple a goal to which people might repair again and again, and a sanctuary: take then, the place whereon Abraham once stood as your place of prayer." And thus did We command Abraham and Ishmael: "Purify My Temple for those who will walk around it, and those who will abide near it in meditation, and those who will bow down and prostrate themselves [in prayer]."
And lo! We designated the Sacred House a retreat for people and a sanctuary; take, then, Ibrahim’s seat of status as your shrine. And thus did We entrust Ibrahim and Isma’il to purify My Sacred House for the people who will walk around it, [its] devotees, and those who genuflect and prostrate
And as We made the Home an ingathering for mankind and a (place of) security, and take to yourselves Ibrahim's station for a place of prayer. And We covenanted with Ibrahim (Abraham) and Ismail, (Ishmael) (saying), "Purify My Home for the circumambulators, and the consecrators, and the ones often bowing down and prostrating themselves."
And when We made the House (at Makka) a resort for mankind and sanctuary, (saying): Take as your place of worship the place where Abraham stood (to pray). And We imposed a duty upon Abraham and Ishmael, (saying): Purify My house for those who go around and those who meditate therein and those who bow down and prostrate themselves (in worship)
We made the house (in Mecca) as a place of refuge and sanctuary for men. Adopt the place where Abraham stood as a place for prayer. We advised Abraham and Ishmael to keep My house clean for the pilgrims, the worshippers and for those who bow down and prostrate themselves in worship
When We made the House (Ka‘bah of Makkah) a frequented place for men, and a place of peace! Make from the Station of Ibrahim a place of prayer. We gave the (following directive) to Ibrahim and Isma‘il (Ishmael): .Purify My House for those who are to circumambulate (make Tawaf) and those who stay in I‘tikaf, and those who bow down or prostrate themselves (in prayers)
(Mention) when We made the ‘House’ at (‘Mecca’) a place of assembly for the people and (a place of) security. Therefore, (O’ Monotheistic Believers), take the standing place of ‘Abraham’ as a place of prayer. We had entrusted ‘Abraham’ and ‘Ishmael’ (with House), (saying): "Purify My House for those who go around ('Ka’ba'), and for those who seclude themselves for devotion and prayer, and for those who bow and prostrate (in prayer)."
And (remember that) We designated the House of Worship (built by Ibraheem) to be the resort of peace, and a sanctuary for mankind. So, consider the place where Ibraheem stood to be the (sacred) place to pray. We entrusted Ibraheem and Ismail with the duty of keeping My house (clean and) pure for those who go around it (in a ritual of ´Tawwaf´), those who confine themselves there (to worship in seclusion), and those who bow down and prostrate (before Allah)
And (mention) when We made the House at (Mecca) a place of assembly for the people, as well as (a place of) security. (O’ Monotheistic Believers), take the standing place of Abraham as a place of prayer. We had entrusted Abraham and Ishmael (with House), (saying): ‘Purify My House for those who go around (Ka’ba), and for those who seclude themselves for devotion and prayer, and for those who bow and prostrate (in prayer)’.
We ordained the Sacred House -the Ka’ba- a safe retreat for people, that you Muslims take Ibrahim’s station where he performed the prescribed acts of devotion, as a place of prayer. And We committed Ibrahim and Isma‘il to cleanse My House from moral and spiritual defilement and to impart real sacredness upon it and ceremonially purify it for those who revolve in it in procession ,for those who retreat for religious observance, for those who kneel in supplication, prostrating mentally and willfully acknowledging Allah's Omnipotence, perfection and Authority, and those who prostrate their reason to divine revelation
We made The AncientHouse a safe and much frequented place, saying: “Take the place whereIbrahim stood as a place of prayer”. And We told Ibrahim and Ismael: “Keep My House clean for those who circle it, those who stay there to worship, to bow and to prostrate”.
And ˹remember˺ when We made the Sacred House a centre and a sanctuary for the people ˹saying˺, “˹You may˺ take the standing-place of Abraham as a site of prayer.” And We entrusted Abraham and Ishmael to purify My House for those who circle it, who meditate in it, and who bow and prostrate themselves ˹in prayer˺.
And when We made the house (Kaaba) a place of return and of safety for the people, and that you should take the position of Ibrahim (Abraham) as a location for prayer. And when We instructed Ibrahim and Isma´il (Ishmael): Purify My house for those who go round it, those who seclude themselves, and those who bow down in prayer.
We made the House¹ a resort and a sanctuary for mankind, saying: ‘Make the place where Abraham stood a house of worship.‘ We enjoined Abraham and Ishmael to cleanse My House for those who walk round and round it, who meditate in it, and who kneel and prostrate themselves.‘
We have rendered the shrine (the Ka`aba) a focal point for the people, and a safe sanctuary. You may use Abraham's shrine as a prayer house. We commissioned Abraham and Ismail: "You shall purify My house for those who visit, those who live there, and those who bow and prostrate."
We made the House a destination and a sanctuary for people, and made the place where Abram stood a place of prayer. We commanded Abram and Ishmael to purify my House for those who walk around it, the devout and those who kneel and bow down.
We made the House a destination and a sanctuary for people and made the place where Abram stood a place of prayer. We commanded Abram and Ishmael to purify my House for those who walk around it, the devout, and those who kneel and bow down.
And We set up the house, a place of return for the people, and security. And they took Abraham's shrine as a place of prayer. And We covenant to Abraham and Ishmael that you, “Pure My House for the circumambulate ones, and the secluded ones, and the kneelers’ ones, the prostrate ones.”
And (remember) when Abraham said: ' My Lord, make this a secure City and provide its people with fruits such of them that believe in Allah and the Last Day.' He said: ' And whoever disbelieves, I shall let him enjoy himself for a little while, then I shall drive him to the Punishment of Fire and an evil destination it is ! '
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And when We appointed the House (at Makkah) a focal point for mankind, and a safe sanctuary - We said, If you wish to stand at the honored station of Abraham, follow his example." We commissioned Abraham and his son, Ishmael to build this House saying, "Keep it clean from man-made dogmas for those who come and go and those who are called upon extra duty in establishing the Divine System. And to make it a training center for those who bow down and humble themselves before the Divine Commands ((2:143), (3:96), (5:97), (14:35), (22:25))
And when We made the House a pilgrimage for men and a (place of) security, and: Appoint for yourselves a place of prayer on the standing-place of Ibrahim. And We enjoined Ibrahim and Ismail saying: Purify My House for those who visit (it) and those who abide (in it) for devotion and those who bow down (and) those who prostrate themselves
And remember the time when WE made the House a resort for mankind and a place of security; We said, `Take ye the station of Abraham as a place of prayer.' And we commanded Abraham and Ishmael, saying, `Purify MY House for those who perform the circuit and for those who remain therein for devotion and those who bow down and fall prostrate in Prayer.
And [remember] when We made the House a place of visitation for mankind, and a sanctuary, “Take the station of Abraham as a place of prayer.” And We made a covenant with Abraham and Ishmael, “Purify My House for those who circumambulate, those who make retreat, and those who bow and prostrate.
And (remember) when We made the House (Ka’bah) a Place of assembly for men and a place of safety; And you take the House of Ibrahim (Abraham) as a place of prayer; And We took the Promise from Ibrahim (Abraham) and Ismail (Ishmael), that they should cleanse (and purify) My House for those who circle it round, or use it as a retreat, or bow, or prostrate themselves (in there in prayer)
We made the House as a gathering place and a sanctuary for people. And take the station of Abraham as a place of prayer. We commanded Abraham and Ishmael, “Purify My House for those who circumambulate, those who meditate, and those who kneel and prostrate.”
And We made the House a focal point for the people, and a sanctuary. Use the shrine of Abraham as a place of prayer. And We commissioned Abraham and Ishmael, 'Sanctify My House for those who circle around it, and those who seclude themselves in it, and those who kneel and prostrate.'
And [mention] when We made the House a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, [saying], "Purify My House for those who perform Tawaf and those who are staying [there] for worship and those who bow and prostrate [in prayer]."
And when We made the House a place of visitation for mankind, and a sanctuary, and: 'Take the station of Abraham for a place of prayer.' And We made a covenant with Abraham and Ishmael: 'Purify My House for those who make the circuit, and those who pay devotions, and those who bow down, and those who prostrate.'
Remember We made the House a place of assembly for men and a place of safety; and take ye the station of Abraham as a place of prayer; and We covenanted with Abraham and Isma'il, that they should sanctify My House for those who compass it roun d, or use it as a retreat, or bow, or prostrate themselves (therein in prayer)
Remember We made the House a place of assembly for men and a place of safety; and take ye the station of Abraham as a place of prayer; and We covenanted with Abraham and Isma'il, that they should sanctify My House for those who compass it round, or use it as a retreat, or bow, or prostrate themselves (therein in prayer)
وَإِذۡ قَالَ إِبۡرَ ٰهِـۧمُ رَبِّ ٱجۡعَلۡ هَـٰذَا بَلَدًا ءَامِنࣰا وَٱرۡزُقۡ أَهۡلَهُۥ مِنَ ٱلثَّمَرَ ٰتِ مَنۡ ءَامَنَ مِنۡهُم بِٱللَّهِ وَٱلۡیَوۡمِ ٱلۡءَاخِرِۚ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُۥ قَلِیلࣰا ثُمَّ أَضۡطَرُّهُۥۤ إِلَىٰ عَذَابِ ٱلنَّارِۖ وَبِئۡسَ ٱلۡمَصِیرُ ١٢٦
Abraham said, ‘My Lord, make this land secure and provide with produce those of its people who believe in God and the Last Day.’ God said, ‘As for those who disbelieve, I will grant them enjoyment for a short while and then subject them to the torment of the Fire- an evil destination.’
And (remember) when Abraham said: “My Lord, make this city (Makkah) a place of security and provide its people with fruits, those of them who believe in Allah and the Last Day." He (Allah) answered: "Those who disbelieve, I would let them enjoy in contentment for a while, then I will compel them to the punishment of the hellfire, and worst indeed is that destination!"
And recall what time Ibrahim said: my Lord! make this city a place of security, and provide the People thereof with fruits, - such of them as will believe in Allah and the last Day. Allah said: and whosoever will disbelieve, him also shall give enjoyment for a while; thereafter I shall drive him to the torment of the Fire, - an ill abode
And when Abraham said: "O Lord, make this a city of peace, and give those of its citizens who believe in God and the Last Day fruits for food," He answered: "To those will I also give a little who believe not, for a time, then drag them to Hell, a dreadful destination!"
And Abraham had said, “My Rabb, make this a secure place and provide its people, whoever of them believes in Allah (as comprising their innermost essential reality) and the life of the hereafter, with the fruits of their deeds” (His Rabb) said, “I will still grant provision to he who denies the reality for a little (in this worldly life); then I will subject him to the fire (suffering).” How wretched is this confrontation with the truth!
And when Ibrahim said, ´My Lord, make this a place of safety and provide its inhabitants with fruits — all of them who have iman in Allah and the Last Day,´ He said, ´I will let anyone who becomes a kafir enjoy himself a little but then I will drive him to the punishment of the Fire. What an evil destination!´
And when Abraham said, ‘My Lord, make this a secure town, and provide its people with fruits —such of them as have faith in Allah and the Last Day,’ He said, ‘As for him who is faithless, I will provide for him [too] for a short time, then I will shove him toward the punishment of the Fire, and it is an evil destination.’
And (remember) once Abraham prayed: "My Lord! Make this (untilled valley) a land of security, and provide its people with the produce of earth, such of them as believe in God and the Last Day." He (his Lord) answered: "(I will bestow provision upon both believers and unbelievers. But) whoever is thankless and disbelieves, I will provide for him to enjoy himself for a short while, then I will compel him to the punishment of the Fire – how evil a destination to arrive at
And when Abraham said (praying), `My Lord! make this (Makkah) a city of peace and provide its inhabitants, such of them who believe in Allah and the Last Day, with fruits.' (God) said, `And on him too who disbelieves I will bestow favours for a little while, then I will drive him to the punishment of the Fire. What an evil end
And when Abraham said, 'My Lord, make this a land secure, and provide its people with fruits, such of them as believe in God and the Last Day.' He said, 'And whoso disbelieves, to him I shall give enjoyment a little, then I shall compel him to the chastisement of the Fire -- how evil a homecoming!
And when Abraham said: “My Lord, make this territory safe, and provide its people who believe in God and the Last Day with its produce.” He (God) said: “And whoever disbelieves, I let him enjoy for a short while and then I force him to the punishment of fire, and it is a miserable destination.”
Then Abraham prayed: “O Lord, bless this city with peace and security and provide its citizens, who believe in God and the Hereafter, with every kind of fruit.” [Accepting his prayer] I said: “I will also be generous to its disbelievers in this world but I will drag them to the Hell in Hereafter; indeed a miserable place to end up in.”
And remember Abraham said, “My Lord, make this a city of peace, and feed its people with fruit, those of them who believe in God and the Last Day.” He said, “And those who do not believe, I will grant them their pleasure for a while, but will soon drive them to the torment of the fire, a miserable destination indeed.
And recall when Abraham said, "Lord! Make this a secure land and provide its people with products—whoever of them has attained faith in Allah and the Last Day.” He said, “And whoever denies—I will give him a little enjoyment, then compel him to the punishment of the Fire, and what a miserable destiny!”
When Abraham said, 'Lord, make this a town of safety, and provide the dwellers there with fruits, such as believe in God and the last day!' (God) said, ' And he who misbelieves, I will give him but little to enjoy, then will drive him to the torment of the fire, an evil journey will it be.
And (remember) when Ibrahim prayed, "My Lord! Make this city a place of security and bestow upon its people various fruits as providence - for those among them who believe in Allah and the Last Day (of Resurrection)"; He answered, "And whoever disbelieves, I shall provide him also some subsistence and then compel him towards the punishment of fire (hell); and that is a wretched place to return."
And when Abraham said, “O my Lord! Make this a safe city and provide its people from the fruits such as who believe in Allah and in the last day from among them.” He said, “But whosoever disbelieves, I will grant him an enjoyment for a little. Then I will compel him to punishment of the fire and how woeful a place of ending.”
And when Abraham said, Lord, make this a territory of security, and bounteously bestow fruits on its inhabitants, such of them as believe in God and the last day; God answered, and whoever believeth not, I will bestow on him little, afterwards I will drive him to the punishment of hellfire; an ill journey shall it be
When Abraham said, "Lord, make this a City of Peace, and provide the dwellers there with fruits, such as believe in Allah and the Last Day!" (Allah) said, "And he who reject the faith, I will give him but little to enjoy, then will soon dr
And when Abraham said: 'My Lord, make this country safe and provide its inhabitants whosoever of them believes in Allah and the Last Day with fruits. ' He said: 'And whosoever disbelieves, to him I shall give enjoyment for a while. Then I shall compel him to the punishment of the Fire, how evil an arrival.
And when Abraham said, "Lord! make this secure land, and supply its people with fruits, such of them as believe in God and in the last day:" He said, "And whoso believeth not, for a little while will I bestow good things on him; then will I drive him to the torment of the Fire!" An ill passage
And when Ibrahim said: “My Nourisher-Sustainer! Make this ‘a city of peace and security’ and feed its people with fruits — such of them who Believed in Allah and the Last Day.” (Allah) said: “And who ever disbelieved I will grant him a little pleasure, then I will make him helpless to the punishment of Fire, and bad indeed is that destination.”
And mention when Abraham said: My Lord! Make this a safe land, and provide its people with fruits, whomever of them believed in God and the Last Day. God said: And whoever is ungrateful, I will give him enjoyment for a while. Again, I will compel him to the punishment of the fire. And miserable will be the Homecoming!
Remember that Abraham said, “My Lord, make (Mecca) a City of Peace. Provide fruits for those who live there who believe in Allah and the Last Day.” (Allah) said, “For those who reject faith, I will allow them their pleasure for a while. Soon I will drive them to the torment of fire –an evil destination.
Abraham said: "My Lord, make this (Mecca) a secure town and provide its people with plenty of food from fruits, those of them who believe in Allah and the Last Day." He answered, "As for those who do not, I shall also provide for them in this life, though in the Hereafter I shall drag them to the torture of Hellfire and it is an evil destination indeed!"
And remember that Abraham prayed, "Lord, make this city a city of peace and security, and provide with every kind of fruit those of its people, who believe in Allah and the Last Day´. Allah answered, "As for the disbelievers, I will also provide them with the necessities of life in this world, though in the Next World I will drag them to the torment of Hell, and that is the worst abode."
And when Abraham said: My Lord, make this a secure town and provide its people with fruits, such of them as believe in Allah and the Last Day. He said: And whoever disbelieves, I shall grant him enjoyment for a short while, then I shall drive him to the chastisement of the Fire. And it is an evil destination
And when Ibrahim said, "My Fosterer ! make this a city of security and provide its people with fruits, those who believe from among them in Allah and the period hereafter." He (Allah) replied, "And whoever does not believe, I will provide for him (too), a little (enjoyment), then I will drive him towards the punishment of fire, and it is an evil destination."
And when Abraham prayed "O my Lord! Make this land safe, secure and peaceful, and make provisions for its residents from its produce — for those who believe in Allah and in the Hereafter", Allah replied, "And, for a while, I shall keep contented the one who suppresses the Truth and then shall draw him/her to punishment by the Fire!h And how vile a destination!!"
And (recall) when Ibrahim (Abraham) prayed: ‘O my Lord, make it a city of peace and bless its residents who believe in Allah and the Last Day with a variety of fruits.’ (Allah) said: ‘And as for him who disbelieves, I shall also grant him enjoyment (for) a short span of life, then (for his disbelief) I shall drive him to the torment of Hell. And that is an extremely evil destination.
And Abraham said: "My Lord, make this town secure, and provide for its inhabitants of the fruits for whoever believes in God and the Last Day." He said: "As for he who rejects, I will let him enjoy for a while, then I will force him to the retribution of the Fire, what a miserable destiny!"
And Abraham said: "My Lord, make this a land of peace, and provide for its inhabitants of the fruits for whoever believes in God and the Last Day." He said: "As for he who rejects, I will let him enjoy for a while, then I will force him to the retribution of the Fire. What a miserable destiny!"
And it was so, that Abram said: "My Lord, make this a land of peace, and provide for its inhabitants of the fruits for whoever believes in God and the Last Day." He said: "As for he who rejects, I will let him enjoy for a while, then I will force him to the retribution of the Fire. What a miserable destiny!"
And when Abraham said: "My Lord , make this a safe/secure country/place , and provide for its people from the fruits, who believed from them, by God and the Day the Last/Resurrection Day." He said: "And who disbelieved, so I give him long life/make him enjoy a little , then I force him to the fire's torture, and how bad (is) the end/destination ."
And, lo, Abraham prayed: "O my Sustainer! Make this a land secure, and grant its people fruitful sustenance - such of them as believe in God and the Last Day." [God] answered: "And whoever shall deny the truth, him will I let enjoy himself for a short while -but in the end I shall drive him to suffering through fire: and how vile a journey's end!"
And, lo, Ibrahim prayed, “O my Sustainer! Make this a land secure, and grant its people fruitful sustenance — such of them who are committed to Allah and the Last Day.” [Allah] answered, “And whoever shall deny the truth [of My power], him I will let enjoy himself for a short while — but in the end I shall drive him to suffering through fire: and how vile a journey’s end!
And as Ibrahim said, "Lord! Make this a secure land, and provide its population with (various) products, such of them as believe in Allah and the Last Day." He said, "And whoever disbelieves, I will make him enjoy a little, thereafter I will constrain him to the torment of the Fire-and how miserable is the Destiny!"
And when Abraham prayed: My Lord! Make this a region of security and bestow upon its people fruits, such of them as believe in Allah and the Last Day, He answered: As for him who disbelieveth, I shall leave him in contentment for a while, then I shall compel him to the doom of Fire - a hapless journey's end
When Abraham prayed to the Lord saying ,"Lord, make this town a place of security and provide those in the town who believe in God and the Day of Judgement, with plenty," God replied, "I shall allow those who hide the truth to enjoy themselves for a while. Then I shall drive them into the torment of hell fire, a terrible destination!"
(Recall) when Ibrahim said, .My Lord, make this a city of peace, and provide its people with fruits - those of them who believe in Allah and the Last Day. He (Allah) said, .As for the one who disbelieves, I shall let him enjoy a little, then I shall drag him to the punishment of the Fire. How evil an end it is
(Recall) when ‘Abraham’ said: "My Lord, make this town a secure place and bestow upon its inhabitants fruits - whoever of them believes in Allâh and in the 'Last Day'." The Lord said: “Whoever renounces his faith-, I will let him enjoy for a while, then I will drive him to the punishment of the Fire. Dreadful is the definitive course."
And (remember that) Ibraheem prayed, "My Lord, make this land a peaceful and tranquil place. Provide its residents _ those of them who believe in Allah and the Last Day _ with (the means of) livelihood and (plentiful) fruits (and benefits of peace). Allah said, "I will let even the one who disbelieves and denies, enjoy (life) for a brief while. Then, I will thrust him into the torment of the fire!" It is the worst of the destinations
And (mention) when Abraham said: ‘My Lord, make this town a secure place and bestow upon its inhabitants - whoever of them believes in Allâh and the Last Day with absolute certainty - fruits’. The Lord said: ‘Whoever renounces his faith, I will let him enjoy for a while, then I will drive him to the punishment of the Fire’. What a dreadful end!
Then Ibrahim made a devout and humble supplication to Allah to bless the city of Macca. He prayed: “I beseech You, Allah, my Creator, to make this city a safe retreat affording security and peace of mind. And provision its people with the earth’s kind fruits favouring those among them who believed in Allah and in Day of Judgement with hearts impressed with religious and spiritual virtues.” “Quite the contrary”, Allah said, “but also he who shall be denied the heaven's bliss I will satisfy in life. I make him hold and enjoy the same to a predetermined point, then I will drive him into Hell. How evil is his destiny!”
Rememberwhen Ibrahim prayed: “Lord, make this a city of sanctuary, and sustain with fruits those who believe in Allah and The Last Day”. Allahsaid: “The disbelievers, We shall let them enjoy themselves a little, then drive them towards the punishment of Fire. What a terrible destination!
And ˹remember˺ when Abraham said, “My Lord, make this city ˹of Mecca˺ secure and provide fruits to its people—those among them who believe in Allah and the Last Day.” He answered, “As for those who disbelieve, I will let them enjoy themselves for a little while, then I will condemn them to the torment of the Fire. What an evil destination!”
And when Ibrahim (Abraham) said: My Lord, make this land safe and provide its inhabitants with fruit, those of them who believe in Allah and the last day. He said: And those who reject (the truth), I will give them provision for a while, then I will drag them into the punishment of the fire, and it is a bad destination.
Lord,‘ said Abraham, ‘make this a secure land and bestow plenty upon its people, those of them that believe in God and the Last Day.‘ ‘As for those that do not,‘ He answered, ‘I shall let them live awhile, and then shall drag them to the scourge of the Fire: a wretched fate.‘
Abraham prayed: "My Lord, make this a peaceful land, and provide its people with fruits. Provide for those who believe in GOD and the Last Day." (God) said, "I will also provide for those who disbelieve. I will let them enjoy, temporarily, then commit them to the retribution of Hell, and a miserable destiny."
When Abram said, "Lord, make this town safe. Provide fruit for its inhabitants who believe in God and the Last Day." God said, "I will let them who deny the truth have pleasure for a short time, and then I will force them into the punishment of Hell, a dreadful destiny."
When Abram said, “Lord, make this town safe. Provide fruit for its inhabitants who believe in God and the Last Day.” God said, “I will let them who deny the truth have pleasure for a short time, and then I will force them into the punishment of Hell, a dreadful destiny.”
And when Abraham said, “O My Lord, set up this as a secure town, provide its inhabitants livelihoods from the fruitage, whoever among them believed in Allah and the Last Day.” He said, “And whoever disbelieved, I will give him a little enjoyment, then I shall compel him to the fire’s torment; and wretched is the destiny!”
And (remember) when Abraham and Ismail raised up the foundations of the House; (saying) : ' Our Lord, accept (this service) from us; for surely You are All-Hearing,All-Knowing'
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Abraham prayed, "My Lord! Make this land peaceful and secure, and provide its people with fruits of Your Blessings. Provide for those who believe in Allah and in the Last Day." He answered, "I will also provide for him who thanklessly rejects the blessed guidance and let him enjoy life for a while. (But since he coveted instant gratification only and disregarded the long term), then, after that I will commit him to the suffering of Fire." And what a miserable destination it is after wandering through the journey of life! ((14:37), (17:18-20), (22:25), (95:3))
And when Ibrahim said: My Lord, make it a secure town and provide its people with fruits, such of them as believe in Allah and the last day. He said: And whoever disbelieves, I will grant him enjoyment for a short while, then I will drive him to the chastisement of the fire; and it is an evil destination
And remember when Abraham said, `My Lord, make this a town of peace and provide with fruits such of its dwellers as believe in ALLAH and the Last Day.' ALLAH said `And on him too who believes not, will I bestow benefits for a little while; then will I drive him to the punishment of the Fire, and an evil destination it is
And [remember] when Abraham said, “My Lord, make this a land secure, and provide its people with fruits: those among them who believe in God and the Last Day.” He said, “Whosoever disbelieves, I will grant him enjoyment for a while, then I will compel him toward the punishment of the Fire. What an evil journey’s end!
And (remember) when Ibrahim (Abraham) said: "My Lord, make this a City of Peace, and feed its People with fruits, — Such of those who believe in Allah and the Last Day." He (his Lord) said: "(Yes), and for such as those who reject Faith— I grant them their pleasure for a while, but will soon drive them to the punishment of Fire— An evil destination (indeed)!"
Abraham prayed, “My Lord, make this a secure land, and provide its people with fruits—those among them who believe in God and the Last Day.” He replied, “As for those who disbelieve, I will grant them little enjoyment, then I will compel them to the punishment of the Fire—a terrible destination.”
When Abraham said, 'O My Lord, make this a peaceful land, and provide its people with fruits—whoever of them believes in God and the Last Day.' He said, 'And whoever disbelieves, I will give him a little enjoyment, then I will consign him to the punishment of the Fire; how miserable the destiny!'
And [mention] when Abraham said, "My Lord, make this a secure city and provide its people with fruits - whoever of them believes in Allah and the Last Day." [ Allah ] said. "And whoever disbelieves - I will grant him enjoyment for a little; then I will force him to the punishment of the Fire, and wretched is the destination."
And when Abraham said, 'My Lord make this a town of safety, and provide its people with fruits, whoever believed in God and the Last Day of them.' He said, 'And whoever disbelieved, then I will give him a little enjoyment, then I will drive him to the punishment of the fire, and evil is the destination.'
And remember Abraham said: "My Lord, make this a City of Peace, and feed its people with fruits,-such of them as believe in God and the Last Day." He said: "(Yea), and such as reject Faith,-for a while will I grant them their pleasure, but will soon drive them to the torment of Fire,- an evil destination (indeed)!"
And remember Abraham said: "My Lord, make this a City of Peace, and feed its people with fruits,-such of them as believe in Allah and the Last Day." He said: "(Yea), and such as reject Faith,-for a while will I grant them their pleasure, but will soon drive them to the torment of Fire,- an evil destination (indeed)!"
وَإِذۡ یَرۡفَعُ إِبۡرَ ٰهِـۧمُ ٱلۡقَوَاعِدَ مِنَ ٱلۡبَیۡتِ وَإِسۡمَـٰعِیلُ رَبَّنَا تَقَبَّلۡ مِنَّاۤۖ إِنَّكَ أَنتَ ٱلسَّمِیعُ ٱلۡعَلِیمُ ١٢٧
As Abraham and Ishmael built up the foundations of the House [they prayed], ‘Our Lord, accept [this] from us. You are the All Hearing, the All Knowing
And (remember) when Abraham and Ishmael raised the foundations of the House (the Ka’bah) (saying): "Our Lord! Accept from us. Surely! You are the All-Hearer, the All-Knower
And recall what time Ibrahim was raising the foundation of the House and also Ismai'l, praying: our Lord! accept of us; verily Thou! Thou art the Hearer, the Knower
And when Abraham was raising the plinth of the House with Ishmael, (he prayed): "Accept this from us, O Lord, for You hear and know everything
And when Abraham was raising the main walls of the House (Kaaba – heart – the 7th state [heaven] of consciousness) with Ishmael (saying), “Our Rabb, accept (this) from us. Indeed You are (as the essence of existence) the Perceiving the Aleem.”
And when Ibrahim built the foundations of the House with Isma´il: ´Our Lord, accept this from us! You are the All-Hearing, the All-Knowing.
As Abraham raised the foundations of the House with Ishmael, [they prayed]: ‘Our Lord, accept it from us! Indeed You are the All-hearing, the All-knowing
And when Abraham, and Ishmael with him, raised the foundations of the House (they were praying): "Our Lord! Accept (this service) from us. Surely You are the All-Hearing, the All-Knowing
And when Abraham raised the foundations of the House and Ismail (with him, and they were praying), `Our Lord! accept (this service) from us, You, indeed, You are the All-Hearing, the All-Knowing
And when Abraham, and Ishmael with him, raised up the foundations of the House: 'Our Lord, receive this from us; Thou art the All-hearing, the All-knowing
And when Abraham and Ishmael raised the foundations of the house (they prayed:) “Our Lord, accept from us, indeed You hear all and know all,
As Abraham and Ishmael were raising the foundation of the Mosque, they prayed: “Our Lord, please accept this act of ours [which is meant to please you.] We bear witness that you hear everything [including this prayer] and you know about everything [including our sincerity in this act.]
And remember Abraham and Ishmael raised the foundations of the House with this prayer, “Our Lord, accept this from us. Indeed You alone are the All Hearing, the All Knowing.
And recall Abraham raising the foundations of the House together with Ishmael, “Our Lord, accept (it) from us; indeed, it is You, You (alone), who are the All-Hearing, the All-Knowing.
And when Abraham raised up the foundations of the House with Ishmael, 'Lord! receive it from us, verily, thou art hearing and dost know
And (remember) when Ibrahim was raising the foundations of the House, along with Ismail; (saying), "Our Lord! Accept it from us; indeed You only are the All Hearing, the All Knowing."
And as Abraham raised the foundations of the house and Ishmael, [they prayed], “O our Lord! Accept from us. Truly You are The All-hearing, The All-knowing.
And when Abraham and Ismael raised the foundations of the house, saying, Lord, accept it from us, for thou art he who heareth and knoweth
And when Abraham raised up the foundations of the House with Ishmael, (with this prayer) "Lord! Receive it from us, verily, you are All-Hearing and All-Knowing
And when Abraham and Ishmael raised the foundations of the House (supplicating): 'O our Lord, accept this from us, You are the Hearer, the Knower
And when Abraham, with Ismael, raised the foundations of the House, they said, "O our Lord! accept it from us; for thou art the Hearer, the Knower
And when Ibrahim raises the foundations from The House, also Ismaiel (saying). “Our Nourisher-Sustainer! Accept from us. Verily You! You are the All-Hearer, the All-Knower.”
And mention when Abraham elevates the foundations of the House with Ishmael saying: Our Lord! Receive it from us. Truly, Thou, Thou alone art The Hearing, The Knowing.
Remember that Abraham and Ishmael raised the foundations of the House. [Their prayer:] “Our Lord, accept our service. You are the All-hearing, the All-knowing.
Abraham and Ishmael raised the foundations of the House and dedicated it by saying: "Accept this from us, O Lord, You are the one who hears all and knows all
And remember that when Abraham and Ishmael were raising the walls of the House, they prayed, "Lord, accept this service from us; You are All-Hearing and All-Knowing
And when Abraham and Ishmael raised the foundations of the House: Our Lord, accept from us; surely Thou art the Hearing, the Knowing
And when Ibrahim was raising the foundations of the house with Ismael (he prayed), "Our Fosterer ! accept from us, You are certainly the Hearing, the Knowing.
And while raising the foundations of the House, Abraham and Ishmael prayed, "O our Lord! May You accept thish from us. Surely, You are the One Who listens, the One Who knows
And (recall) when Ibrahim and Isma‘il (Abraham and Ishmael) were raising the foundations of the Ka‘ba (praying:) ‘O our Lord, accept this (humble service) from us. You are, indeed, All-Hearing, All-Knowing
And as Abraham raised the foundations for the sanctuary with Ishmael: "Our Lord accept this from us, You are the Hearer, the Knowledgeable."
And as Abraham raised from the Sanctuary its foundations, along with Ishmael: "Our Lord accept this from us, You are the Hearer, the Knowledgeable.
And it was so, that Abram was raising the foundations for the Sanctuary, and Ishmael: "Our Lord accept this from us, You are the Hearer, the Knowledgeable."
And when Abraham raises the foundations/bases from The House , and Ishmael: "Our Lord accept from us, that you are the hearing/listening the knowledgeable."
And when Abraham and Ishmael were raising the foundations of the Temple, [they prayed:] "O our Sustainer! Accept Thou this from us: for, verily, Thou alone art all-hearing, all-knowing
And when Ibrahim and Isma’il were raising the foundations of the Sacred House, [they prayed,] “O our Sustainer! Accept You this from us; for, verily, You alone are All-Hearing, All-Knowing
And as Ibrahim raised up the foundations of the Home and Ismail (with him), (saying), "Our Lord, (graciously) accept (this) from us. Surely You, Ever You, are The Ever-Hearing, The Ever-Knowing
And when Abraham and Ishmael were raising the foundations of the House, (Abraham prayed): Our Lord! Accept from us (this duty). Lo! Thou, only Thou, art the Hearer, the Knower
While Abraham and Ishmael were raising the foundation of the house, they prayed, "Lord, accept our labor. You are All-hearing and All-knowing
When Ibrahim was raising up the foundations of the House, along with Isma‘il (Ishmael) (supplicating): .Our Lord accept (this service) from us! Indeed, You - and You alone - are the All-Hearing, the All-Knowing
(Mention) when ‘Abraham’ and ‘Ishmael’ were raising the foundations of the House, (‘Abraham’ prayed, saying): "Our Lord, accept this from us. Indeed, You are All-hearing and All-knowing.”
As Ibraheem _ and with him, his son Ismail _ raised the foundation of the House of Worship, he prayed, "Our Lord, accept this (deed) from us. Indeed, You hear all and you know all!"
And (mention) when Abraham and Ishmael were raising the foundations of the House, (Abraham prayed): ‘Our Lord, accept this from us. Most certainly You are All-hearing and All-knowing.
And as Ibrahim and Isma‘il were laying the foundation of the Sacred House they prayed: "O Allah, our Creator, accept this service from us. You are AL- Bassir with unlimited audition, AL-'Alim"
Rememberwhen Ibrahim and Ismael were raising the foundations of The House, they prayed: “Our Lord, accept thisfrom us. You are the Listener, the Knower.
And ˹remember˺ when Abraham raised the foundation of the House with Ishmael, ˹both praying,˺ “Our Lord! Accept ˹this˺ from us. You are indeed the All-Hearing, All-Knowing.
And when Ibrahim (Abraham) and Isma´il (Ishmael) raised the foundations of the house, (saying:) Our Lord, accept from us, for You are who hears and knows.
Abraham and Ishmael laid the foundation of the House and dedicated it, saying: ‘Accept this from us, Lord. You are the One that hears all and knows all.
As Abraham raised the foundations of the shrine, together with Ismail (they prayed): "Our Lord, accept this from us. You are the Hearer, the Omniscient.
When Abram and Ishmael constructed the foundations of the Sanctuary, [they prayed], "May Our Lord, accept this work from us. You hear all and know all.
When Abram and Ishmael constructed the foundations of the Sanctuary, [they prayed], “May Our Lord, accept this work from us. You hear all and know all.
And when Abraham raises the House foundations with Ishmael, “Our Lord, accept from us, you are Al-Sameiu (The Hearer), Al-Aalim (The Knower).
' Our Lord, make us submissive (Muslims) to You, and of our progeny an Ummah (a nation) submissive to You, and show us our ways of worship, and turn to us (mercifully) ; for surely You are the Oft-Returning, the Most Merciful '
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As Abraham and Ishmael were raising the foundations of the House (in Makkah) they were praying earnestly, "Our Lord! Accept from us our service. For, verily, You are the Hearer, the Knower."
And when Ibrahim and Ismail raised the foundations of the House: Our Lord! accept from us; surely Thou art the Hearing, the Knowing
And remember the time when Abraham and Ishmael raised the foundations of the house, praying, `Our Lord, accept this from us; for thou art the All-Hearing, the All-Knowing
And [remember] when Abraham and Ishmael were raising the foundations of the House, “Our Lord, accept [it] from us. Truly Thou art the Hearing, the Knowing
And (remember) when Ibrahim (Abraham) and Ismail (Ishmael) raised the foundation of the House (with this prayer): "Our Lord! Accept (this service) from us; Truly, You are the All Hearing (As-Sami’), the All Knowing (Al-Aleem)."
When Abraham and Ishmael were raising the foundations of the House, they prayed, “Our Lord, accept this from us; You are the All-Hearing, All-Knowing.
As Abraham raises the foundations of the House, together with Ishmael, 'Our Lord, accept it from us, You are the Hearer, the Knower
And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], "Our Lord, accept [this] from us. Indeed You are the Hearing, the Knowing
And when Abraham raised up the foundations of the House with Ishmael: 'Our Lord! Accept from us; indeed You, You are the Hearing, the Knowing.
And remember Abraham and Isma'il raised the foundations of the House (With this prayer): "Our Lord! Accept (this service) from us: For Thou art the All- Hearing, the All-knowing
And remember Abraham and Isma'il raised the foundations of the House (With this prayer): "Our Lord! Accept (this service) from us: For Thou art the All-Hearing, the All-knowing
رَبَّنَا وَٱجۡعَلۡنَا مُسۡلِمَیۡنِ لَكَ وَمِن ذُرِّیَّتِنَاۤ أُمَّةࣰ مُّسۡلِمَةࣰ لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبۡ عَلَیۡنَاۤۖ إِنَّكَ أَنتَ ٱلتَّوَّابُ ٱلرَّحِیمُ ١٢٨
Our Lord, make us devoted to You; make our descendants into a community devoted to You. Show us how to worship and accept our repentance, for You are the Ever Relenting, the Most Merciful
Our Lord! Make us submissive to You and our offspring a nation submissive to You. Show us our rites of worship, and accept our repentance. Surely, You are the Accepter of repentance, the Merciful.
Our Lord! make us twain submissive unto Thee, and of our progeny community submissive unto Thee, and show us our rites, and relent toward us! verily Thou! Thou art the Relentant, the Merciful
And make us submit, O Lord, to Your will, and our progeny a people submissive to You. Teach us the way of worship and forgive our trespasses, for You are compassionate and merciful
Our Rabb, enable us to be in submission to You and from our descendants form a nation in submission to You. And show us our rites (of the application of Hajj – pilgrimage) and accept our repentance. Indeed, You are the Tawwab (Accepting of Repentance), the Rahim (who enables the experience of its beauties).
Our Lord, make us both Muslims submitted to You, and our descendants a Muslim community submitted to You. Show us our rites of worship and turn towards us. You are the Ever-Returning, the Most Merciful.
‘Our Lord, make us submissive to You, and [raise] from our progeny a nation submissive to You, and show us our rites [of worship], and turn to us clemently. Indeed You are the All-clement, the All-merciful
"Our Lord! Make us Muslims, submissive to You, and of our offspring a community Muslim, submissive to You. Show us our rites of worship (including particularly the rites of the Pilgrimage) and accept our repentance (for our inability to worship You as worshipping You requires). Surely You are the One Who accepts repentance and returns it with liberal forgiveness and additional reward, the All-Compassionate
`Our Lord! make us both submissive servants to You (alone), and (raise) from our progeny a community (preaching virtue and) submissive to You, and show us our ways of worship and turn to us with mercy, for only You are the Oft-Returning (with compassion), the Ever Merciful
and, our Lord, make us submissive to Thee, and of our seed a nation submissive to Thee; and show us our holy rites, and turn towards us; surely Thou turnest, and art All-compassionate
our Lord, make the two of us submitters to You, and from our offspring, a community who are submitters to You, and show us our rituals, and turn to us (and forgive us), indeed You are the acceptor of repentance and the merciful,
[Then they continued saying: ] “Our Lord, make us your Muslims (Submitters.) Also kindly extend this favor to our heirs of the generations to come. Show us the most pleasing to You way of worshipping You. Forgive our shortcomings as you are the Most Forgiving, the Most Merciful.”
“Our Lord, make us people of peace, raise from our offspring people at peace, teach us ways to worship, and forgive us, indeed You are Most Forgiving, Mercifully Redeeming.
Our Lord, and make us both Muslim to You, and from our offspring a Muslim community (submitting) to You. And show us our rites, and grant us repentance and accept it from us; indeed, it is You, You (alone) who are the Superb Granter and Accepter of repentance, the Bestower of mercy.
Lord! and make us too resigned unto Thee, and of our seed also a nation resigned unto Thee, and show us our rites, and turn towards us, verily, Thou art easy to be turned and merciful
"Our Lord! And make us submissive towards you and from our offspring a nation obedient to You - and show us the ways of our worship, and incline towards us with Your mercy; indeed You only are the Most Acceptor of Repentance, the Most Merciful."
O our Lord! Make both of us those who are wholly submitted to You and make from our descendants a nation that is wholly submitted to You and show us our rites and accept our repentance. Truly You are The Acceptor of repentance, The Most Merciful.
Lord, make us also resigned unto thee, and of our posterity a people resigned unto thee, and shew us our holy ceremonies, and be turned unto us, for thou art easy to be reconciled, and merciful
Lord! Make us Muslims (submissive) unto Thee, and of our seed also a nation of Muslims (resigned), bowing to Thy will, and show us our rites, and turn towards us, verily, Thou art the Oft-Relenting, the Most Merciful
Our Lord, make us both submissive to You, and of our descendants a submissive nation to You. Show us our rites and accept us; You are the Receiver of Repentance, the Merciful
O our Lord! make us also Muslims, and our posterity a Muslim people; and teach us our holy rites, and be turned towards us, for thou art He who turneth, the Merciful
Our Nourisher-Sustainer! And make us two Muslims, submissive to You and of our progeny a Muslim Ummah, submissive to You, and show us our Manasik (Religious Rites), and be attentive to us. Verily You! You are the Oft-Attentive, the continuously Merciful
Our Lord! And make us ones who submit to Thee, and, of our offspring, a community of ones who submit to Thee. And cause us to see our devotional acts, and turn to us in forgiveness. Truly, Thou, Thou alone art The Accepter of Repentance, The Compassionate.
Our Lord, make us those in submission to You. Of our descendants, make a people who submit to You. Teach us our rituals of worship. Accept our repentance. You are the Most Forgiving, the Most Merciful.
O Lord, make us both Muslims (submissive to You); and make our descendants a nation that will be Muslims (submissive to You). Teach us our rites of worship and forbear our shortcomings; surely, You are the Acceptor of repentance, the Merciful
Lord, make us Your Muslims (submissive servants) and also raise from our offspring a community which should be Muslim (submissive to Your Will). Show us the ways of Your worship and forbear our shortcomings: You are Forgiving and Merciful
Our Lord, and make us both submissive to Thee, and show us our ways of devotion and turn to us (mercifully); surely Thou art the Oft-returning (to mercy), the Merciful
Our Fosterer ! and make us submissive to You and from our descendants a community submissive to You and show us our ways (of devotion to You) and turn to us (mercifully), You are certainly the Accepter of repentance, the Merciful.
"O our Lord! Turn us into persons who submit unto You;and out of our progeny, make a community that would submit unto You. And show us the rites that would symbolise our submitting to You.hAnd accept our repentance. Surely, You are the One to accept repentance, the One Merciful
O our Lord! Make both of us submissive to Your command; and raise out of our future generations an Umma (Community) exclusively obedient to You; and teach us our ways of worship (and Pilgrimage) and turn to us (with mercy and forgiveness). Verily, it is You Who are Most Relenting, Ever-Merciful
"Our Lord, and let us surrender to You and from our progeny a nation surrendering to You, and show us our rites and forgive us; You are the most Forgiving, Most Merciful."
"Our Lord, and let us submit to You and from our progeny a nation submitting to You, and show us our rites, and forgive us; You are the Forgiver, the Merciful.
Our Lord, and let us submit to You and from our progeny a nation submitting to You, and show us our practices, and forgive us; You are the Forgiver, the Merciful.
Our Lord and make us two Moslems to you, and from our descendants, a nation submitting/surrendering/Moslems to you, and show us our rituals/methods of worship and forgive on us, that you are the forgiver, the most merciful
"O our Sustainer! Make us surrender ourselves unto Thee, and make out of our offspring a community that shall surrender itself unto Thee, and show us our ways of worship, and accept our repentance: for, verily, Thou alone art the Acceptor of Repentance, the Dispenser of Grace
“O our Sustainer! Make us surrender ourselves unto You, and make of our offspring a community that shall surrender itself unto You, and show us our ways of worship, and accept our repentance; for, verily, You alone are the Acceptor of Repentance, the Dispenser of Grace
Our Lord, and make us (both) Muslims (i.e. surrendered) to You, and of our offspring a nation Muslim to You, and show us our rituals and relent towards us; surely You Ever You are The Superbly Relenting, The Ever-Merciful
Our Lord! And make us submissive unto Thee and of our seed a nation submissive unto Thee, and show us our ways of worship, and relent toward us. Lo! Thou, only Thou, art the Relenting, the Merciful
Lord, make us good Muslims (one who submits himself to God) and from our descendants make a good Muslim nation. Teach us the rules of worship and accept our repentance; You are All-forgiving and All-merciful
Our Lord, make us both submissive to You, and (make) of our progeny as well, a people submissive to You and show us our ways of Pilgrimage and accept our repentance. Indeed, You - and You alone - are the Most-Relenting, the Very-Merciful
Our Lord! Make us submissive, (‘Muslims’), to You and of our offspring a nation submissive to You, show us how to perform all the ceremonies of pilgrimage, and accept our repentance. Indeed, You are All-Forgiving and All-Merciful.
"Our lord! Let us submit and be Your obedient servants. Let our offspring submit and be Your obedient nation. Show us the rites and the ways (to worship You). Accept our repentance! Indeed, (Lord), You it is Who accepts repentance; and You are the most Merciful!"
Our Lord, make us submissive to You and of our offspring a nation submissive to You. Show us how to perform all the ceremonies of Pilgrimage. And accept our repentance. Most assuredly You are All-Forgiving and All-Merciful.
"And make out of both of us, O Allah, our Creator, two Muslims who conform their will to Yours and of our descendants a Muslim nation who conforms their will to Yours. And show us our rites and articles of our faith and the prescribed order of performing religious and other devotional services and turn to us in mercy; You are AL-Tawab (the Relenting),and AL-Rahim,(the Merciful)"
Our Lord, keep us committed to You, and make our children a community that submits to You, and teach us our rites, and be relenting towards us: indeed. You accept repentance, the Kind.
Our Lord! Make us both ˹fully˺ submit to You and from our descendants a nation that will submit to you. Show us our rituals, and turn to us in grace. You are truly the Accepter of Repentance, Most Merciful.
Our Lord, and make us both submit to You and from our descendants a community who submit to You, and show us our rituals and turn to us (in acceptance), for You are full of acceptance and mercy.
Lord, make us submissive to You; make of our descendants a community that will submit to You. Teach us our rites of worship and turn to us with mercy; You are the Forgiving One the Compassionate.
"Our Lord, make us submitters to You, and from our descendants let there be a community of submitters to You. Teach us the rites of our religion, and redeem us. You are the Redeemer, Most Merciful.
Our Lord make us submit ourselves to you, and make from our descendants a nation submissive to You. Show us how to properly worship You and accept our repentance, for You are the One who always accepts our repentance and are the Merciful-to-all.
Our Lord, make us submit ourselves to you and make from our descendants a nation submissive to You. Show us how to properly worship You and accept our repentance, for You are the One who always accepts our repentance, the Mercy Giver.
Our Lord, and set up us submissive (Muslim) to you, and from our offspring a community submissive (Muslim) to you. And show us our rites and repent on us. You are Al-Tawab (The Repentance), Al-Raheem (The merciful to his creation and himself).
' Our Lord, send amongst them an Apostle of their own who shall recite unto them Your revelations, teach them the Book and the Wisdom, and purify them; for surely You are Almighty, All-Wise '
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"Our Lord! Make us true Muslims, submissive unto You, and of our descendants a community true Muslims, submissive to You. And show us how we can serve You best and grant Your attention to us. Verily, You, only You, are the Acceptor, the Merciful." (2:186)
Our Lord! and make us both submissive to Thee and (raise) from our offspring a nation submitting to Thee, and show us our ways of devotion and turn to us (mercifully), surely Thou art the Oft-returning (to mercy), the Merciful
`Our Lord, make us both submissive to THEE and make of our offspring a people submissive to THEE. And show us our ways of worship and turn to us with mercy; for thou art Oft-Returning with compassion, and art Merciful
And, our Lord, make us submit unto Thee, and from our progeny a community submitting unto Thee, and show us our rites, and relent unto us. Truly Thou art the Relenting, the Merciful
Our Lord! Make of us Muslims, bowing to Your (Will); And of our children a Muslim People, bowing to Your (Will); And show us our places for the celebration of (due) rites; And turn to us (in Mercy); Verily, You are the One Who Accepts repentance (At-Tawwab), the Most Merciful (Ar-Raheem)
Our Lord, make us submissive to You, and make from our descendants a nation submissive to You. Show us our rites, and accept our repentance; You are the Acceptor of Repentance, the Most Merciful.
Our Lord, and make us submissive to You, and from our descendants a community submissive to You. And show us our rites, and accept our repentance. You are the Acceptor of Repentance, the Merciful
Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful
Our Lord! And make us submissive to You, and of our offspring a nation submissive to You. And show us our rites, and relent on us, indeed You, You are the Relenting, the Compassionate.
"Our Lord! make of us Muslims, bowing to Thy (Will), and of our progeny a people Muslim, bowing to Thy (will); and show us our place for the celebration of (due) rites; and turn unto us (in Mercy); for Thou art the Oft-Returning, Most Merciful
"Our Lord! make of us Muslims, bowing to Thy (Will), and of our progeny a people Muslim, bowing to Thy (will); and show us our place for the celebration of (due) rites; and turn unto us (in Mercy); for Thou art the Oft-Returning, Most Merciful
رَبَّنَا وَٱبۡعَثۡ فِیهِمۡ رَسُولࣰا مِّنۡهُمۡ یَتۡلُوا۟ عَلَیۡهِمۡ ءَایَـٰتِكَ وَیُعَلِّمُهُمُ ٱلۡكِتَـٰبَ وَٱلۡحِكۡمَةَ وَیُزَكِّیهِمۡۖ إِنَّكَ أَنتَ ٱلۡعَزِیزُ ٱلۡحَكِیمُ ١٢٩
Our Lord, make a messenger of their own rise up from among them, to recite Your revelations to them, teach them the Scripture and wisdom, and purify them: You are the Mighty, the Wise.’
Our Lord! Send amongst them a Messenger of their own, who shall recite to them Your Verses and teach them the book and the wisdom, and purify them. Surely! You are the All-Mighty, the All-Wise."
Our Lord! raise up unto them an apostle from among them, who shall recite unto them Thy revelations, and shall teach them the Book and wisdom, and shall cleanse them. Verily Thou! Thou art the Mighty, the Wise
And send to them, O Lord, an apostle from among them to impart Your messages to them, and teach them the Book and the wisdom, and correct them in every way; for indeed You are mighty and wise
Our Rabb, disclose a Rasul (establish a form that manifests a configuration of Names to reveal the reality) within them, who will teach and make them recite Your verses (the manifestations of your Names in the realms of existence) and give them knowledge (the Book) and the system of manifestation (wisdom) and purify them. Indeed, You are the Aziz (the Exalted in Might), the Hakim (the Wise).
Our Lord, raise up among them a Messenger from them to recite Your Signs to them and teach them the Book and Wisdom and purify them. You are the Almighty, the All-Wise.´
‘Our Lord, raise amongst them an apostle from among them, who should recite to them Your signs, and teach them the Book and wisdom, and purify them. Indeed You are the All-mighty, the All-wise.’
"Our Lord! Raise up among that community a Messenger of their own, reciting to them Your Revelations, and instructing them in the Book (that You will reveal to him) and the Wisdom, and purifying them (of false beliefs and doctrines, of sins and all kinds of uncleanness). Surely You are the All-Glorious with irresistible might, the All-Wise."
`Our Lord! do raise among them a great Messenger from among themselves, who may recite to them Your Messages and teach them the Book and Wisdom, and may purify them. You, indeed, You are the All-Mighty, the All-Wise.
and, our Lord, do Thou send among them a Messenger, one of them, who shall recite to them Thy signs, and teach them the Book and the Wisdom, and purify them; Thou art the All-mighty, the All-wise.
our Lord, send a messenger in them from among themselves to read them Your signs and teach them the book and wisdom and to purify (and absolve) them. You are the powerful and the wise.”
“Our Lord, kindly appoint one of them as your messenger so that he relays your messages to them, teach them your book and wisdom and to purify them. O You, the Most High, the Most Wise
“Our Lord, send among them a messenger of their own who will rehearse Your signs to them, instruct them in scripture and wisdom, and sanctify them, for You are the Exalted in Might, the Wise.
Our Lord, and send forth among them a messenger from themselves to read to them Your signs and teach them the Scripture and the wisdom and purify them. Indeed, it is you, You (alone), who are the Almighty, the All-Wise.”
Lord! and send them an apostle from amongst themselves, to read to them Thy signs and teach them the Book and wisdom, and to purify them; verily, Thou art the mighty and the wise.
"Our Lord! And send towards them a Noble Messenger, from amongst them, to recite to them Your verses, and to instruct them in Your Book and sound wisdom*, and to fully purify them; indeed You only are the Almighty, the Wise." (The traditions of the Holy Prophet – sunnah and hadith – are called wisdom.
O our Lord! Raise within them a messenger from among them who will rehearse unto them Your signs and will teach unto them the knowledge of the book and the wisdom and he will sanctify them. Truly You are The All-mighty, The All-wise.”
Lord, send them likewise an Apostle from among them, who may declare thy signs unto them, and teach them the book of the Koran and wisdom, and may purify them; for thou art mighty and wise
"Our Lord! Send them an apostle of their own, to read to them Thy signs and teach them the Scripture and Wisdom, and to purify them; verily, you are the Mighty and the Wise."
Our Lord, send among them a Messenger from them who shall recite to them Your verses and teach them the Book and wisdom, and purify them; You are the Mighty, the Wise.
O our Lord! raise up among them an apostle who may rehearse thy signs unto them, and teach them 'the Book,' and Wisdom, and purify them: for thou art the Mighty, the Wise."
Our Nourisher-Sustainer! Raise amongst these (members of the Muslim Ummah) a Messenger from amongst themselves who shall rehearse to them Your Ayaat and teach them Al-Kitab and Al-Hikmay and sanctify them. Verily You, You are the All-Mighty, the All-Wise.”
Our Lord! And raise Thou up, then, in the midst of them, a Messenger from among them who will recount to them Thy signs and teach them the Book, and wisdom and make them pure. Truly, Thou, Thou alone art The Almighty, The Wise.
“Our Lord, send a messenger from among their own people. [May the messenger] be one who will recite Your signs to them, instruct them in Scripture and wisdom, and purify them. You are the Exalted in Might and Wisdom.”
O Lord, appoint from among them a Messenger who shall recite to them Your Revelations and teach them the Book and the Wisdom and sanctify them; surely, You are the All-Mighty, the Wise."
Lord, raise up from among them a Messenger who shall recite Your Revelations to them and teach them the Book and Wisdom and purify their lives. You art All-Powerful and AllWise"
Our Lord, and raise up in them a Messenger from among them who shall recite to them Thy messages and teach them the Book and the Wisdom, and purify them. Surely Thou art the Might, the Wise
Our Fosterer ! and raise in them a messenger from among them who would read to them Your signs (that is practically demonstrate the Quran) and teach them the book (law) and wisdom (its interpretation) and purify them. You are certainly the Mighty, the Wise."
"O our Lord! Raise among them a Messenger from amonst them to recite to them Your Verses, to teach to them the Book and the Wisdom and to purify them.h Indeed, You are the One Omnipotent, the One Wise!"
O our Lord! Raise up from amongst them the (Last and the Exalted) Messenger (Muhammad [blessings and peace be upon him]), who shall recite to them Your Revelations, and teach them the Book and wisdom (logic and good judgment, making them gnostics of the divine secret), and purify and sanctify (their hearts and ill-commanding selves). Certainly, You alone are All-Mighty, All-Wise.
"Our Lord, and send amongst them a messenger from among themselves, that he may recite to them Your revelations and teach them the Scripture and the wisdom, and purify them. You are the Noble, the Wise."
"Our Lord, and send among them a messenger from among themselves, that he may recite to them Your revelations and teach them the Book and the wisdom, and purify them. You are the Noble, the Wise.
Our Lord, and send among them a messenger from among themselves, that he may recite to them Your revelations and teach them the Book and the wisdom, and purify them. You are the Noble, the Wise.
Our Lord, and send in them a messenger from them (who) reads/recites on (to) them Your verses/evidences and He teaches/instructs them The Book , and the wisdom , and purifies them , that You are the glorious/mighty the wise/ judicious
"O our Sustainer! Raise up from the midst of our off spring an apostle from among themselves, who shall convey unto them Thy messages, and impart unto them revelation as well as wisdom, and cause them to grow in purity: for, verily, Thou alone art almighty, truly wise!"
“O our Sustainer! Raise up from the midst of our offspring an apostle, who shall convey unto them Your messages, and impart unto them revelation as well as wisdom, and cause them to grow in purity; for, verily, You alone are Almighty, Truly Wise!
Our Lord, and send forth among them a Messenger, (one) of them, who (will) recite to them Your ayat (Signs verses) and teach them the Book, and (the) Wisdom, and cleanse them; surely You, Ever You, are The Ever-Mighty, The Ever-Wise."
Our Lord! And raise up in their midst a messenger from among them who shall recite unto them Thy revelations, and shall instruct them in the Scripture and in wisdom and shall make them grow. Lo! Thou, only Thou, art the Mighty, Wise
Lord, send to them (our descendants) a Messenger of their own who will recite to them Your revelations, teach them the Book, give them wisdom, and purify them. You alone are the Majestic and the Most Wise."
And, our Lord, raise in their midst a Messenger from among them, who should recite to them Your verses, and teach them the Book and the wisdom, and cleanse them of all impurities. Indeed You, and You alone, are the All-Mighty, the All-Wise
Our Lord! Send among them a ‘Messenger’ of their own, who will recite to them Your ‘Holy Verses’, teach them the ‘Scripture’ and wisdom, and purify them (from ‘Polytheism’ & ‘Atheism’). Indeed, You are the All-Mighty, the All-Wise."
Our Lord, raise a messenger among our offspring, who would recite to them Your revelation. (A messenger) who would teach them the scriptures and the wisdom, and would purify them. Indeed, You are the Mightiest and the Wisest
Our Lord, send among them a Messenger of their own race, who will recite to them Your Verses, teach them the spirit of wisdom and the Scripture, and purify them (from Polytheism & Atheism). Most certainly You are the Almighty, the All-Wise’.
"And send in their midst, O Allah, our Creator, a Prophet from among them to recite Your revelations, to teach them the Book, to acquaint their hearts with wisdom and to impart sanctity unto them; You are AL-Aziz(Almighty),and AL- Hakim (the Source of wisdom.)"
Our Lord, send them a messenger from their people, who will teach your signs, the Book, the wisdom, and purify them. You are the Almighty, the Wise”
Our Lord! Raise from among them a messenger who will recite to them Your revelations, teach them the Book and wisdom, and purify them. Indeed, You ˹alone˺ are the Almighty, All-Wise.”
Our Lord, and send them a messenger of their own kind to recite Your signs to them and to teach them the book and the wisdom and to purify them, for You are the mighty and wise.
Lord, send forth to them an apostle of their own who shall declare to them Your revelations, and shall instruct them in the Book and in wisdom, and shall purify them of sin. You are the Mighty, the Wise One.‘
"Our Lord, and raise among them a messenger to recite to them Your revelations, teach them the scripture and wisdom, and purify them. You are the Almighty, Most Wise."
May our Lord send them a messenger from among them who recites Your revelations, teaching them the Book and wisdom, and purify them. You are the Almighty, the Wise."
May our Lord send them a messenger from among them who recites Your revelations, teaching them the Book and wisdom, and enable them. You are the Revere, the Wise.”
Our Lord, and mission in them a messenger from themselves who will recite upon them your verses and teach them the Book and the wisdom and refine them. You are Al-Aziz (The almighty), Al-Hakeem (The wise).”
And who turns away from Abraham's creed but he who makes a fool of himself ? Indeed, We chose him in this world, and in the Hereafter surely he shall be among the righteous
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"Our Lord! And raise among them a Messenger from among them who shall convey unto them Your Messages - and through these shall teach them the Permanent Code of Values and Wisdom, and thus, enable them to grow in goodness. You, only You, are Almighty, the Wise." ((2:231), (17:39), (33:34), (57:25))
Our Lord! and raise up in them an Apostle from among them who shall recite to them Thy communications and teach them the Book and the wisdom, and purify them; surely Thou art the Mighty, the Wise
`And, Our Lord, raise up among them a Messenger from among themselves who may recite to them THY Signs and teach them the Book and Wisdom and may purify them; surely Thou art the Mighty the Wise
Our Lord, raise up in their midst a messenger from among them, who will recite Thy signs to them, and will teach them the Book and Wisdom, and purify them. Truly Thou art the Mighty, the Wise.
"Our Lord! Send among them a messenger of their own, who shall rehearse Your Signs to them and instruct them in Scripture and Wisdom, (cleanse) and provide relief for them: Truly, For You are the Almighty (Al-Aziz), the All Wise (Al-Hakeem)."
Our Lord, raise among them a messenger from themselves, who will convey to them Your verses, teach them the Scripture and wisdom, and purify them. You are the Almighty, the Wise.”
Our Lord, and raise up among them a messenger, of themselves, who will recite to them Your revelations, and teach them the Book and wisdom, and purify them. You are the Almighty, the Wise.'
Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise."
Our Lord! And send them a messenger from them, to read to them Your signs and teach them the Book and wisdom, and purify them; indeed You, You are the Mighty, the Wise.'
"Our Lord! send amongst them an Apostle of their own, who shall rehearse Thy Signs to them and instruct them in scripture and wisdom, and sanctify them: For Thou art the Exalted in Might, the Wise."
"Our Lord! send amongst them a Messenger of their own, who shall rehearse Thy Signs to them and instruct them in scripture and wisdom, and sanctify them: For Thou art the Exalted in Might, the Wise."
16
Religion of Abraham
وَمَن یَرۡغَبُ عَن مِّلَّةِ إِبۡرَ ٰهِـۧمَ إِلَّا مَن سَفِهَ نَفۡسَهُۥۚ وَلَقَدِ ٱصۡطَفَیۡنَـٰهُ فِی ٱلدُّنۡیَاۖ وَإِنَّهُۥ فِی ٱلۡءَاخِرَةِ لَمِنَ ٱلصَّـٰلِحِینَ ١٣٠
Who but a fool would forsake the religion of Abraham? We have chosen him in this world and he will rank among the righteous in the Hereafter
And who turns away from the religion of Abraham except the one who is foolish? Surely, We chose him in this world and surely, in the Hereafter he will be among the righteous.
And who shall be averse from the faith of Ibrahim, save one who befooleth his soul! And assuredly We chose him in this World, and verily he in the Hereafter shall be of the righteous
Who will turn away from the creed of Abraham but one dull of soul? We made him the chosen one here in the world, and one of the best in the world to come
And who will turn away from the people of Abraham (those who believe in the/their reality) except the foolish who are ignorant of the qualities of the Names that compose their essence? Indeed, We have chosen Him in this world and purified him. In the eternal life to come he will be among those that live the results of having attained their reality.
Who would deliberately renounce the religion of Ibrahim except someone who reveals himself to be a fool? We chose him in this world and in the Next World he will be one of the righteous.
And who will [ever] renounce Abraham’s creed except one who fools himself? We certainly chose him in the [present] world, and in the Hereafter he will indeed be among the Righteous
Who (therefore) shrinks from the Way of Abraham, save him who makes himself a fool. Indeed We chose him as one pure and distinguished in the world, and he is surely among the righteous in the Hereafter
And who will show aversion to Abraham's creed except he who has befooled himself. We did make him Our chosen one in this world, and surely he, in the Hereafter will surely be (counted) among the righteous
Who therefore shrinks from the religion of Abraham, except he be foolish-minded? Indeed, We chose him in the present world, and in the world to come he shall be among the righteous
And who turns away from Abraham’s faith, except someone who fools himself? And We have certainly chosen him in this world, and in the Hereafter, he is among the righteous.
Who else of Abraham’s nation can choose an alternative way of life except the one who has reduced himself to the level of a fool or an ignorant? I (God) chose him to serve me in this world and he will be among the righteous ones in the Hereafter
And who would turn away from the way of Abraham, except to debase their souls? We chose him and rendered him refined in this life. And he will be in the hereafter among the righteous
And who would forsake the creed of Abraham except he who fools himself? And We have indeed chosen him in the Earlier (Life), and in the Hereafter he is most surely one of the righteous.
Who is averse from the faith of Abraham save one who is foolish of soul? for we have chosen him in this world, and in the future he is surely of the righteous
And who will renounce the religion of Ibrahim except him who is a fool at heart? We indeed chose him (Ibrahim) in this world; and indeed in the Hereafter he is among those worthy of being closest to Us
And who renounces the way of Abraham except the one who has made himself a fool. Truly We have chosen him in this life and truly in the hereafter he indeed will be of those who are the righteous.
Who will be averse to the religion of Abraham, but he whose mind is infatuated? Surely we have chosen him in this world, and in that which is to come he shall be one of the righteous
Who is averse from the religion of Abraham save one who is foolish of soul? For We have chosen him in this world, and in the Hereafter he is surely in the ranks of the righteous
And who has no desire for the religion of Abraham, except he who fooled himself? We chose him in this world, and in the Everlasting world, he shall be among the righteous
And who but he that hath debased his soul to folly will mislike the faith of Abraham, when we have chosen him in this world, and in the world to come he shall be of the Just
And who turns away from the Millat of Ibrahim except one who befools himself? And certainly! We chose him in this world, and verily, he will be in the Hereafter, only in the ranks of the righteous
And who shrinks from the creed of Abraham, but he who fooled himself? And, certainly, We favored him in the present. And, truly, in the world to come he will be among the ones in accord with morality.
Who shuns the religion of Abraham except one who fools him-/herself? We chose (Abraham) [for purity] in this world, and he will be among the righteous in the hereafter.
Who but a foolish man would renounce the faith of Abraham? We chose him in this worldly life, while in the Hereafter, he will be among the righteous
Now, who else can have aversion to the way of Abraham but the one who has debased himself with folly and ignorance? Abraham was the man whom We chose for Our service in this world, and in the Next World he shall be among the righteous
And who forsakes the religion of Abraham but he who makes a fool of himself. And certainly We made him pure in this world and in the Hereafter he is surely among the righteous
And who forsakes the religion (dictated by) Ibrahim except he who fools himself? And surely, We selected him in this world, and in the hereafter he will certainly be among the righteous.
And who would turn away from Abraham's creed, but one who has made a fool of oneself? And We did indeed select him in this world. And, of course, in the Hereafter, he shall be among the righteous!
And who turns away from the religion of Ibrahim (Abraham) except he who has engaged himself in foolishness? And surely, We did choose him in the worldly life, and certainly in the Hereafter (too) he will be amongst the high-ranking intimate companions
And who would abandon the creed of Abraham except one who fools himself We have selected him in this world, and in the Hereafter he is of the righteous
And who would abandon the creed of Abraham except one who fools himself? We have selected him in this world, and in the Hereafter he is of the righteous.
And who would abandon the creed of Abram except one who fools himself? We have selected him in this world, and in the Hereafter he is of the righteous.
And who shuns/turns away from Abraham's religion/faith except who made himself ignorant/foolish ?And We had chosen/purified him in the present world, and that he is in the end (other life) from (E) the correct/righteous
And who, unless he be weak of mind, would want to abandon Abraham's creed, seeing that We have indeed raised him high in this world, and that, verily, in the life to come he shall be among the righteous
And who, unless he be weak of mind, would want to abandon Ibrahim’s doctrinal worldview, seeing that We have indeed raised him high in this world and that, verily, in the life to come he shall be among the righteous
And whoever desirously shirks from the creed of Ibrahim (Abraham) except he who befools himself? And indeed We have already elected him in the present (life), (Literally: the lowly, i.e., the life of this world) and surely in the Hereafter he is indeed among the righteous
And who forsaketh the religion of Abraham save him who befooleth himself? Verily We chose him in the world, and lo! in the Hereafter he is among the righteous
No one turns away from Abraham's Tradition except one who makes a fool of himself. To Abraham We have granted distinction in this world and in the life hereafter he will be among the righteous ones
Who can turn away from the faith of Ibrahim except the one who has debased himself in folly? Indeed We have chosen him in this world. And he is certainly among the righteous in the Hereafter
Who could turn away from the creed of ‘Abraham’ (i.e. the Genuine Monotheistic Faith) except for one who has no idea that his mind is blind? We had chosen him in this ‘worldly life’, and indeed, he will be among the righteous in the ‘Hereafter’.
And who can forsake (or ignore) the creed of Ibraheem, unless he wants to make a fool of himself? We certainly chose him (as Our friend) in his life of this world, and of course in the life to come, He will be among the righteous
Who will then venture to walk away from the Faith of Abraham except one who has no idea that his mind is blind? We had chosen him in this worldly life, and most surely, he will be among the righteous in the Hereafter.
Who would reject Ibrahim’s system of faith and worship but a deranged fool? We have conferred such a prerogative confined to him here, and he shall be among the virtuous and nearest to Allah Hereafter
Only a fool can turn away from the religion of Ibrahim; We chose him in this world, and in the next life he will be among the Righteous.
And who would reject the faith of Abraham except a fool! We certainly chose him in this life, and in the Hereafter he will surely be among the righteous.
And no-one turns away from the religion of Ibrahim (Abraham) but he fools himself. We have chosen him in this world, and in the hereafter he belongs to the righteous.
Who but a foolish man would renounce the faith of Abraham? We chose him in this world, and in the world to come he shall abide among the righteous.
Who would forsake the religion of Abraham, except one who fools his own soul? We have chosen him in this world, and in the Hereafter he will be with the righteous.
Who but a fool would abandon Abram's faith? We have chosen him in this world and in the Hereafter; he is righteous.
Who but a fool would abandon Abram’s faith? We have chosen him in this world and in the Hereafter; he is righteous.
And who would averse about Abraham’s creed? Except he who imbeciles himself? We already chose him in this Dunya (world), and in the Hereafter, he will be among the righteous.
When his Lord said to him, ' Submit ', he said, ' I have submitted to the Lord of all worlds'
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And who forsakes the Creed of Abraham but he who befools himself? Indeed, We raised him high in this world. And, behold, in the Hereafter he will be among those who have perfected their personalities. (16:120-122)
And who forsakes the religion of Ibrahim but he who makes himself a fool, and most certainly We chose him in this world, and in the hereafter he is most surely among the righteous
And who will turn away from the religion of Abraham but he who makes a fool of himself. Him did we choose in this world, and in the next he will surely be among the righteous
And who shuns the creed of Abraham, but a foolish soul? We chose him in the world and in the Hereafter he shall be among the righteous
And who turns away from the religion of Ibrahim (Abraham), except those who injure their souls with folly? Him (Abraham)! We chose and rendered pure in this world: And in the Hereafter, he will be in the ranks of the righteous
And who would turn away from the faith of Abraham but someone who fools his own soul? We chose him in this world, and in the Hereafter, he will be among the righteous.
Who would forsake the religion of Abraham, except he who fools himself? We chose him in this world, and in the Hereafter he will be among the righteous.
And who would be averse to the religion of Abraham except one who makes a fool of himself. And We had chosen him in this world, and indeed he, in the Hereafter, will be among the righteous
And who is averse to the faith of Abraham except him who fooled himself? And indeed We have chosen him in this world, and indeed in the Hereafter he is surely of the righteous.
And who turns away from the religion of Abraham but such as debase their souls with folly? Him We chose and rendered pure in this world: And he will be in the Hereafter in the ranks of the Righteous
And who turns away from the religion of Abraham but such as debase their souls with folly? Him We chose and rendered pure in this world: And he will be in the Hereafter in the ranks of the Righteous
إِذۡ قَالَ لَهُۥ رَبُّهُۥۤ أَسۡلِمۡۖ قَالَ أَسۡلَمۡتُ لِرَبِّ ٱلۡعَـٰلَمِینَ ١٣١
His Lord said to him, ‘Devote yourself to Me.’ Abraham replied, ‘I devote myself to the Lord of the Universe,’
When his Lord asked him: "Submit (be a Muslim)!" He said: "I have submitted myself (as a Muslim) to the Lord of the worlds."
Recall what time his Lord said unto him: submit, he said: I submit to the Lord of the Worlds
(For) when his Lord said to him: "Obey," he replied: "I submit to the Lord of all the worlds."
When his Rabb said to him “Submit”, he said “I have submitted to the Rabb of the worlds” (Abraham had been made aware of his submission to the Rabb of the worlds).
When his Lord said to him, ´Become a Muslim!´ he said, ´I am a Muslim who has submitted to the Lord of all the worlds.´
When his Lord said to him, ‘Submit,’ he said, ‘I submit to the Lord of all the worlds.’
When his Lord told him, "Submit yourself wholly (to your Lord)," he responded: "I have submitted myself wholly to the Lord of the worlds."
When his Lord said to him, `Submit,' he said, `I have already submitted to the Lord of the worlds.
When his Lord said to him, 'Surrender,' he said, 'I have surrendered me to the Lord of all Being.
When his Lord told him: “Submit,” he said: “I submit to the Lord of humankind.”
When Abraham’s Lord said to him: “Be a Muslim (submit yourself.)”, he replied: “I am now a Muslim (Submitter) to the Lord of the worlds.”
Behold, his Lord said to him, “Bow down.” He said, “I do bow to the Lord of the universe.
Recall when his Lord said to him, “Submit!” He said, “I have submitted to the Lord of all realms.”
When his Lord said to him, 'Be resigned,' he said, 'I am resigned unto the Lord of the worlds.
When his Lord said to him, "Submit", he said, "I have submitted to the Lord Of The Creation."
When his Lord said unto him, “Submit yourself wholly.” He said, “I have submitted myself wholly to Lord of the worlds.”
When his Lord said unto him, resign thy self unto me; he answered, I have resigned my self unto the Lord of all creatures
Behold! His Lord said to him, "Surrender" he said, "I have surrendered unto the Lord of the worlds."
When his Lord said to him: 'Submit, ' he answered: 'I have submitted to the Lord of the Worlds.
When his Lord said to him, "Resign thyself to me," he said, "I resign myself to the Lord of the Worlds."
When his Nourisher-Sustainer said to him: “Accept Islam!” He said: “I have accepted Islam under submission to the Nourisher-Sustainer of the worlds.”
When his Lord said to him: Submit! He said: I submitted to the Lord of the worlds.
Recall when his Lord said to him, “Surrender your life to Me.” (Abraham) answered, “I surrender to the Lord of All the Worlds.”
When his Lord asked him: "Be a Muslim," he answered: "I have become a Muslim to the Lord of the worlds."
When his Lord said to him, "Surrender," he promptly responded, "I have surrendered to the Lord of the Universe (and become a Muslim)."
When his Lord said to him, Submit, he said: I submit myself to the Lord of the worlds
When his Fosterer said to him (Ibrahim), "Submit." He replied, "I submit before the Fosterer of the worlds." ed, "I submit before the Fosterer of the worlds."
When his Lord told him, "Submit", he obeyed: "I submit to the Lord of the worlds!"
And (recall) when his Lord commanded him: ‘Bow down (before Me),’ he submitted: ‘I bow down before the Lord of all the worlds.
When his Lord said to him: "Surrender", he said: "I surrender to the Lord of the worlds."
When his Lord said to him: "Submit," he said: "I submit to the Lord of the worlds.
When his Lord said to him: "Submit," he said: "I submit to the Lord of the worlds."
When his Lord said to him: "Submit/surrender/be Moslem ." He said: "I submitted/surrendered/became Moslem to the creations all together's/(universes') Lord."
When his Sustainer said to him, "Surrender thyself unto Me!" - he answered, "I have surrendered myself unto [Thee,] the Sustainer of all the worlds."
As his Sustainer said to him, “Yield to Me!” He [Ibrahim] answered, “I have yielded [to You], the Sustainer of all the worlds.
As his Lord said to him, "Surrender, " (i.e., be muslim) he said, "I have surrendered to The Lord of the worlds."
When his Lord said unto him: Surrender! he said: I have surrendered to the Lord of the Worlds
When God commanded Abraham to submit, he replied, "I have submitted myself to the Will of the Lord of the universe."
When his Lord said to him, .Submit!. He said, .I submit myself to the Lord of all the worlds
(Mention) when his Lord said unto him: "Submit". He said: "I have submitted (myself completely to the authority of Allâh), the Lord of all the worlds.
When his Lord said to him, "Surrender", he responded (promptly), "I submit to the Lord of the universe!"
And (mention) when his Lord said to him: ‘Submit’. He said: ‘I have already submitted my whole self to (the authority of Allâh), the Lord of all the beings.
When Allah said to him: "Conform your will to Mine", he answered: "I vow to resign myself to Allah, Creator of the universe, and conform my will to His blessed will"
Rememberwhen His Lord said to him: “Submit”, and he replied: “I submit myself to the Lord of the Universe”.
When his Lord ordered him, “Submit ˹to My Will˺,” he responded, “I submit to the Lord of all worlds.”
When his Lord said to him: submit!, he said: I have submitted to the Lord of all worlds.
When his Lord said to him: ‘Submit,‘ he answered: ‘I have submitted to the Lord of the Universe
When his Lord said to him, "Submit," he said, "I submit to the Lord of the universe."
When his Lord told him, "Submit," he said, "I have submitted to the Lord of the worlds."
When his Lord told him, “Submit,” he said, “I have submitted to the Lord of the worlds.”
When his Lord said to him, “Submit!” He said, “I have submitted for The Worlds' Lord.”
And this did Abraham bequeath to his sons, and (so did) Jacob, ' My children, Allah has chosen for you the Faith, therefore die not unless you are Muslims '
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When his Lord said unto him, "Surrender!" He said without hesitation, "I have surrendered unto the Lord of the Worlds."
When his Lord said to him, Be a Muslim, he said: I submit myself to the Lord of the worlds
When his Lord said to Him, `Submit', he said, `I have already submitted to the Lord of the worlds.
And when his Lord said unto him, “Submit!” he said, “I submit to the Lord of the worlds.
Listen! His Lord said to him: "Bow (your will to Me):" He (Ibrahim) said: "I bow (my will) to the Lord and Cherisher of the Universe (Rab-ul-'Ala'meen)."
When his Lord said to him, “Submit,” he said, “I have submitted to the Lord of the worlds.”
When his Lord said to him, 'Submit!' He said, 'I have submitted to the Lord of the Worlds.'
When his Lord said to him, "Submit", he said "I have submitted [in Islam] to the Lord of the worlds."
When his Lord said to him, 'Submit,' he said, 'I have submitted to the Lord of the worlds.'
Behold! his Lord said to him: "Bow (thy will to Me):" He said: "I bow (my will) to the Lord and Cherisher of the Universe."
Behold! his Lord said to him: "Bow (thy will to Me):" He said: "I bow (my will) to the Lord and Cherisher of the Universe."
وَوَصَّىٰ بِهَاۤ إِبۡرَ ٰهِـۧمُ بَنِیهِ وَیَعۡقُوبُ یَـٰبَنِیَّ إِنَّ ٱللَّهَ ٱصۡطَفَىٰ لَكُمُ ٱلدِّینَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسۡلِمُونَ ١٣٢
and commanded his sons to do the same, as did Jacob: ‘My sons, God has chosen [your] religion for you, so make sure you devote yourselves to Him, to your dying moment.’
And this submission to Allah was enjoined by Abraham upon his sons and by Jacob, (saying): "O my sons! Surely Allah has chosen for you the true religion, then don’t die unless you are Muslims."
And Ibrahim enjoined his sons the same and did Ya'qub also, saying: O my sons! verily Allah hath chosen for you the religion, so die not except ye be Muslims
And Abraham left this legacy to his sons, and to Jacob, and said: "O my sons, God has chosen this as the faith for you. Do not die but as those who have submitted (to God)."
And Abraham (in line with this truth) bequeathed his sons, just like Jacob (who said), “O my sons, indeed Allah has chosen for you this religion (comprehension of the system), so do not die without the awareness of your submission to Allah” (Muslim means one who has reached the awareness of his absolute and definite submission to Allah).
Ibrahim directed his sons to this, as did Ya´qub: ´My sons! Allah has chosen this deen for you, so do not die except as Muslims.´
Abraham enjoined this [creed] upon his children, and [so did] Jacob, [saying], ‘My children! Allah has indeed chosen this religion for you; so never die except as muslims.’
Abraham bequeathed and enjoined this submission to his sons (Ishmael and Isaac) and (to his grandson) Jacob, saying: "My sons, God has chosen for you (from different ways of faith and life) the Religion (of Islam, based on submission to Him and absolutely free from any kind of associating partners with Him). Therefore, make sure that you do not die except as Muslims (those submitted to Him exclusively)."
The same (faith) did Abraham enjoin upon his sons and (so did) Jacob (saying), `My sons! surely, Allah has chosen for you this faith. See that when you die you are in a state of complete submission (according to His will).
And Abraham charged his sons with this and Jacob likewise: 'My sons, God has chosen for you the religion; see that you die not save in surrender.
Abraham and Jacob instructed their sons to it (saying:) “My sons, indeed God chose the way of life (religion) for you, so do not die except while you are submitted (to God).”
Abraham invited his children (Ishmael and Isaac) to the same way of life. So did Jacob (his grand son.) Jacob’s last will to his children was: “God has chosen this way of life for you; therefore, do not die unless in the state of Islam (submission to God.
And this was the legacy that Abraham left to his sons, as did Jacob. He said, “Oh my sons, God has chosen the way for you, so die not except as those at peace.
And with this Abraham frequently enjoined his children, and (so did) Jacob, “O my children, Allah has indeed chosen the religion for you, so do not die except as Muslims.”
And Abraham instructed his sons therein, and Jacob (saying), 'O my sons! verily, God has chosen for you a religion, do not therefore die unless ye be resigned.
And Ibrahim willed the same religion upon his sons, and also did Yaqub (Jacob); (saying), "O my sons - indeed Allah has chosen this religion for you; therefore do not die except as Muslims (those who submit to Him)."
And Abraham enjoined it to his children and so did Jacob, “O my children! Truly Allah has chosen the religion [Islam] for you so die not except as those who have submitted wholly to Allah.”
And Abraham bequeathed this religion to his children, and Jacob did the same, saying, my children, verily God hath chosen this religion for you, therefore die not, unless ye also be resigned
And Abraham instructed his sons therein, and so did Jacob (saying), "O my sons! Verily, Allah has chosen for you the (true) religion, do not therefore die save as those who have surrendered (as Muslims)
Abraham charged his children with this, and so did Jacob, saying: 'My sons, Allah has chosen for you the religion. Do not die except being submissive (Muslims).
And this to his children did Abraham bequeath, and Jacob also, saying, "O my children! truly God hath chosen a religion for you; so die not unless ye be also Muslims."
And Ibrahim (Abraham) bequeathed this to his sons, and (also) Yaqub (Jacob): “O my sons! Certainly Allah has specified for you The Religion, die not except while you are Muslims.”
And Abraham charged his children to it, and Jacob: O my children! Truly, God favored the way of life for you. Then, be not overtaken by death but you be ones who submit to the One God.
Abraham left this legacy for his children. Jacob also said, “O my children, Allah has chosen to reveal the true faith to you. Do not die without having submitted to Allah.”
This was the legacy that Abraham left to his sons and so did Jacob, when he said: "O my sons! Allah has chosen for you this Deen (way of life), therefore, die not unless you are Muslims."
He also enjoined on his children to follow the same way. Jacob also did the same and his last will to his sons was, "O my children, Allah has chosen the same way of life for you. Hence remain Muslims up to your last breath."
And the same did Abraham enjoin on his sons, and (so did) Jacob: O my sons, surely Allah has chosen for you (this) religion, so die not unless you are submitting ones
And Ibrahim enjoined (the same) to his sons and Yaqub too, "O my sons ! certainly, Allah has selected for you the religion (Islam) so do not die unless you are Muslims."
And Abraham did advise his sons in this regard, and so did Jacob , "O my sons! Indeed, Allah has chosen the Religion for you. Die you not then except in the state of complete surrender unto Him!"
And Ibrahim (Abraham) enjoined, by way of will, the same thing upon his sons and (so did) Ya‘qub (Jacob): ‘O my sons, verily, Allah has chosen for you the (true) Din (Religion of Islam). So, (come what may) die not but as Muslims persevering with faith.
And Abraham enjoined his sons and Jacob: "O my sons, God has selected the system for you, so do not die except as ones who have surrendered."
And Abraham enjoined his sons and Jacob: "O my sons, God has selected the system for you, so do not die except as ones who have submitted.
And Abram enjoined his sons and Jacob: "O my sons, God has selected the system for you, so do not die except as ones who have submitted."
And Abraham directed/commanded with it his sons and daughters , and Jacob: "You my sons and daughters, that God chose/purified for you the religion, so do not die (E) except and you are submitters/surrenderers/Moslems ."
And this very thing did Abraham bequeath unto his children, and [so did] Jacob: "O my children! Behold, God has granted you the purest faith; so do not allow death to overtake you ere you have surrendered yourselves unto Him."
And this very thing did Ibrahim bequeath unto his children, and [so did] Jacob, “O my children! Behold, Allah has given this din to you; so do not allow death to overtake you unless you have yielded to Him.
And Ibrahim (Abraham) enjoined his seeds (Or. sons) with this, and (also) Yaaqub, (Jacob) (saying), "O my seeds! Surely Allah has elected for you the religion; so, definitely do not die except (while) you are Muslims."
The same did Abraham enjoin upon his sons, and also Jacob, (saying): O my sons! Lo! Allah hath chosen for you the (true) religion; therefore die not save as men who have surrendered (unto Him)
Abraham left this legacy to his sons and, in turn, so did Jacob saying, "God has chosen this religion for you. You must not leave this world unless you are a Muslim (submitted to the will of the Lord of the Universe)."
And Ibrahim exhorted the same to his sons, and so did Ya‘qub (Jacob): .My sons, Allah has certainly chosen for you the Faith. So, let not death overtake you but as Muslims
Consequently, ‘Abraham’ instructed his sons to submit and so did ‘Jacob’, (saying): "O’ my sons, verily Allâh has chosen for you this Faith, so do not die except while you are ‘Muslims’."
Ibraheem left instructions for his sons _ and so did Yaqub (for his sons) _ saying, "Oh my sons! Allah has certainly chosen the true religion for you. So, be sure that you do not die unless you were an obedient _ (lit: a muslim) _ servant (of your Lord)
The same did Abraham enjoin upon his sons, and also Jacob, (saying): ‘O' my sons, Allâh has chosen for you this Monotheistic Faith. Now, therefore, do not die unless you are adhering to it’.
There and then Ibrahim bequeathed this rich legacy to his sons as later did his grandson Ya’qub (Jacob); they both enjoined their sons to the same belief. "O my Sons", they said, "Allah has chosen for you a particular system of faith and worship, you are enjoined to observe and practice it, therefore, adhere to it so that when death lays its hands upon you, and you pass through his door you will have conformed your will to Allah's blessed will"
He advised his children to submit, and laterYaqub alsodid the same, saying: “My children, Allah has chosen your religion for you, so till you die remain as true Muslims”
This was the advice of Abraham—as well as Jacob—to his children, ˹saying˺, “Indeed, Allah has chosen for you this faith; so do not die except in ˹a state of full˺ submission.”
And Ibrahim instructed his sons like this, and so did Ya´qub (Jacob): Oh my sons, Allah has chosen a way of life for you, so do not die but in submission to Him.
Abraham enjoined the Faith on his children, and so did Jacob, saying: ‘My children, God has chosen the Faith for you. Do not depart this life except as Muslims.‘
Moreover, Abraham exhorted his children to do the same, and so did Jacob: "O my children, GOD has pointed out the religion for you; do not die except as submitters."
Abram commanded his sons to do the same as did Jacob, "Sons, your God is One, He has chosen this faith for you, so do not die unless you have submitted to Him."
Abram commanded his sons to do the same as did Jacob, “Sons, your God is One, He has chosen this faith for you, so do not die unless you have submitted to Him.”
And Abraham enjoined his sons, and Jacob, “O my sons, Allah has chosen the religion for you, so do not die except you were submitting (Muslims).”
Nay, were you witnesses when death approached Jacob ? When he said to his sons: ' What will you worship after me ? ' They said: ' We will worship your God and the God of your forefathers Abraham, Ismail and Isaac, the One (true) God (alone) and to Him we do submit '
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Abraham held fast to his pledge and enjoined upon his sons to do the same, and so did Jacob, saying, "O' My children! Behold, Allah has chosen for you the True System of Life. Therefore, do not let death overtake you except that you are truly Muslims."
And the same did Ibrahim enjoin on his sons and (so did) Yaqoub. O my sons! surely Allah has chosen for you (this) faith, therefore die not unless you are Muslims
The same did Abraham enjoin upon his sons, - and Jacob also - saying, `O my sons, truly ALLAH has chosen this religion for you; so let not death overtake you except when you are in a state of complete submission.
And Abraham enjoined the same upon his children, as did Jacob, “O my children, God has chosen for you the religion, so die not except in submission.
And this was the story that Ibrahim (Abraham) left to his sons, and so did Yaqoub (Jacob); "Oh my sons! Allah has chosen the Faith for you: Then do not die except in the Faith of Islam."
Abraham instructed his sons, as did Jacob, “O my sons, God chose this religion for you, so don’t die except as Submitters.”
And Abraham exhorted his sons, and Jacob, 'O my sons, God has chosen this religion for you, so do not die unless you have submitted.'
And Abraham instructed his sons [to do the same] and [so did] Jacob, [saying], "O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims."
And Abraham instructed his sons therein, and Jacob, 'O my sons! Indeed, God has chosen for you the religion, so definitely die not except while you are those who submit.'
And this was the legacy that Abraham left to his sons, and so did Jacob; "Oh my sons! God hath chosen the Faith for you; then die not except in the Faith of Islam."
And this was the legacy that Abraham left to his sons, and so did Jacob; "Oh my sons! Allah hath chosen the Faith for you; then die not except in the Faith of Islam."
أَمۡ كُنتُمۡ شُهَدَاۤءَ إِذۡ حَضَرَ یَعۡقُوبَ ٱلۡمَوۡتُ إِذۡ قَالَ لِبَنِیهِ مَا تَعۡبُدُونَ مِنۢ بَعۡدِیۖ قَالُوا۟ نَعۡبُدُ إِلَـٰهَكَ وَإِلَـٰهَ ءَابَاۤىِٕكَ إِبۡرَ ٰهِـۧمَ وَإِسۡمَـٰعِیلَ وَإِسۡحَـٰقَ إِلَـٰهࣰا وَ ٰحِدࣰا وَنَحۡنُ لَهُۥ مُسۡلِمُونَ ١٣٣
Were you [Jews] there to see when death came upon Jacob? When he said to his sons, ‘What will you worship after I am gone?’ they replied, ‘We shall worship your God and the God of your fathers, Abraham, Ishmael, and Isaac, one single God: we devote ourselves to Him.’
Or were you witnesses when the death approached to Jacob? When he said to his sons: "What will you worship after me?" They said: "We will worship your Lord, and the Lord of your fathers, Abraham and Ishmael, and Isaac, one Lord, and to Him we submit as Muslims."
Were ye witnesses when death presented itself to Ya'qub, what time he said unto his sons: what will ye worship after me! They said: we shall worship the God the God of thy fathers, Ibrahim and Ismai'l and Ishaq, and unto Him we are submissive
Were you present at the hour of Jacob's death? "What will you worship after me?" he asked his sons, and they answered: "We shall worship your God and the God of your fathers, of Abraham and Ishmael and Isaac, the one and only God; and to Him we submit."
Or were you witnesses when death approached Jacob? When he said to his sons, “To what will you be in servitude after me?” They said, “We are going to continue our servitude to your God and the God of your fathers, Abraham and Ishmael and Isaac – the One and Only (the totality of the Names comprising existence) for we are aware of our submission to Him.”
Or were you present when death came to Ya´qub and he said to his sons, ´What will you worship when I have gone?´ They said, ´We will worship your God, the God of your forefathers, Ibrahim, Isma´il and Ishaq — one God. We are Muslims submitted to Him.´
Were you witnesses when death approached Jacob, when he said to his children, ‘What will you worship after me?’ They said, ‘We will worship your God, and the God of your fathers, Abraham, Ishmael, and Isaac, the One God, and to Him do we submit.’
Or were you (O Children of Israel, of Jacob) witnesses when death came to Jacob (so that you might claim that he bequeathed and enjoined a religion otherwise than as Abraham did, to give yourselves an excuse for refusing Islam,) when he said to his sons: "What will you worship after me?" They answered: "We will worship your God and the God of your fathers, Abraham, Ishmael, and Isaac, One God; we are Muslims submitted to Him."
Were you present when death visited Jacob, and when he said to his sons, `What (God) will you worship after me?' They replied, `We will worship your God, the God of your fathers - Abraham, Ismail and Isaac, the only One God, and to Him do we submit ourselves.
Why, were you witnesses, when death came to Jacob? When he said to his sons, 'What will you serve after me?' They said, 'We will serve thy God and the God of thy fathers Abraham, Ishmael and Isaac, One God; to Him we surrender.
Or were you witnesses when death came to Jacob, when he said to his sons: “Who will you serve after me?” They said: “We will serve your god and the god of your fathers, Abraham and Ishmael and Isaac, the One (and only) god, and we are submitted to Him.”
You (Mohammad/ Muslims) were not present at the death bead of Jacob when he asked his children: “Who will you worship after me? “ They replied : “We will worship none but your God; the Lord of our forefathers: Abraham, Ishmael and Isaac. He is the only God and to Whom we submit ourselves [and trust.]”
Were you witnesses when death appeared before Jacob? Behold, he said to his sons, “What will you worship after me?” They said, “We will worship your God and the God of your fathers Abraham, Ishmael, and Isaac, the one God, and to Him we bow.
Or were you witnesses when death approached Jacob, and he said to his children, “What will you worship after me?” They said, “We will worship your God and the God of your fathers, Abraham, Ishmael and Isaac: One God, and to Him we are Muslims.”
Were ye then witnesses when Jacob was facing death, when he said to his sons, 'What will ye serve when I am gone?' They said, 'We will serve thy God, the God of thy fathers Abraham, and Ishmael, and Isaac, one God; and we are unto Him resigned.
In fact, some of you yourselves were present when death approached Yaqub and when he said to his sons, "What will you worship after me?" They said, "We shall worship Him Who is your God, and is the God of your fathers, Ibrahim and Ismail and Ishaq (Isaac) - the One God; and to Him we have submitted ourselves."
Or is it that you were present when the death came upon Jacob when he said to his children, ”What will you worship after me?” They said, “We will worship your God and the God of your fathers Abraham and Ishmael and Isaac; one God and unto Him we are wholly submitted.”
Were ye present when Jacob was at the point of death? When he said to his sons, whom will ye worship after me? They answered, we will worship thy God, and the God of thy fathers Abraham, and Ismael, and Isaac, one God, and to him will we be resigned
Were you then witnesses when Jacob was facing death, when he said to his sons, "What will you serve when I am gone?" They said, "We will serve your God, the God of your fathers Abraham, and Ishmael, and Isaac, one God; and unto Him have we
Or, were you witnesses when death came to Jacob! He said to his children: 'What will you worship after me? ' They replied: 'We will worship your God and the God of your forefathers, Abraham, Ishmael, and Isaac, the One God. To Him, we are submissive.
Were ye present when Jacob was at the point of death? when he said to his sons, "Whom will ye worship when I am gone?" They said, "We will worship thy God and the God of thy fathers Abraham and Ismael and Isaac, one God, and to Him are we surrendered (Muslims)."
Were you witnesses when death approached Yaqub? When he said to his sons: “Whom will you obey after me?” They said: “We obey and shall obey your Ilah and the Ilah of your fathers, Ibrahim, and Ismaiel, and Ishaque (Issac), the One and Only Ilah and we are Muslims to Him.”
Or had you been witnesses when death attended Jacob when he said to his children: How will you worship after me? They said: We will worship thy God and the God of thy fathers—Abraham and Ishmael and Isaac—One God. And we are ones who submit to Him.
Can you testify about when death appeared before Jacob? He said to his children, “What will you worship after I am gone?” They answered, “We will worship your God and the God of your fathers –Abraham, Ishmael, and Isaac. He is the only God, and we submit ourselves to Him.”
Were you present when death approached Jacob? He asked his sons: "Who will you worship after me?" They replied: "We will worship the same One God Who is your Lord and the Lord of your forefathers Abraham, Ishmael and Isaac, and to Him we all submit as Muslims."
Were you present at the time when Jacob was on the point of death? He asked his children, "Whom will you worship after me?" They all answered, "We will worship the same One Allah Whom you, your forefathers Abraham. Ismail and Isaac acknowledged as their Allah and to Him we all surrender as Muslims."
Or were you witnesses when death visited Jacob, when he said to his sons: What will you serve after me? They said: We shall serve thy God and the God of thy fathers, Abraham and Ishmael and Isaac, one God only, and to Him do we submit
Or were you present (as a witness) when death came to Yaqub, when he said to his sons, "What will you serve after me?" They replied, "We will serve your God, and the God of your fathers: Ibrahim and Ismael and Ishaq, One God, and we are those who submit to Him (as Muslims)."
Orh, were you the witnesses when death approached Jacob and he asked his sons, "Whom will you worship after I am gone?" They said, "We shall worship the One, you have worshipped and your forefathers, Abraham, Ishmael and Isaac, had worshipped — the One and only, deserving to be worshipped — and we do indeed submit unto That One!"
Were you present (at the time) when death approached Ya‘qub (Jacob) when he asked his sons: ‘Whom will you worship after (my passing away)?’ They said: ‘We shall worship your God, the God of your ancestors Ibrahim (Abraham) and Isma‘il (Ishmael) and Ishaq (Isaac), Who is the One and Only God; and we (all) shall remain obedient to Him.
Or were you present when death came to Jacob and he told his sons: "Who shall you serve after I am gone", they said: "Your god, and the god of your fathers Abraham, and Ishmael, and Isaac; One god and to Him we surrender."
Or were you present when death came to Jacob and he said to his sons: "Who shall you serve from after me?" They said: "Your god, and the god of your fathers Abraham, and Ishmael, and Isaac; One god and to Him we submit."
Or were you present when death came to Jacob and he said to his sons: "Who shall you serve from after me?" They said: "Your god, and the god of your fathers Abram, and Ishmael, and Isaac; One god and to Him we submit."
Or were you witnesses when the death came to Jacob, when he said to his sons and daughters :"What (do) you worship from after me?" They said: "We worship your God and your fathers/forefathers Abraham's and Ishmael's and Issac's God, one God and we are to Him submitters/surrenderers/Moslems."
Nay, but you [yourselves, O children of Israel,] bear witness that when death was approaching Jacob, he said unto his sons: "Whom will you worship after I am gone?" They answered: "We will worship thy God, the God of thy forefathers Abraham and Ishmael and Isaac, the One God; and unto Him w; 1l we surrender ourselves."
Or were you [the Children of Israel] witnesses when Jacob was attended by death as he said to his descendants, “To whom will you conform after me?” They said, “We will conform to your God, the God of your forefathers Abraham, Isma‘il and Isaac, the One God to whom we will yield
Or (even) were you witnesses as death was present to Yaaqub? (Jacob) As he said to his seeds' (Or. sons) "What will you worship even after me?" They said, " We will worship your God and the God of your fathers Ibrahim, Shuaayb and Ishaq, (Abraham, Ishmael and Isaac, respectively) One God; and to Him we are Muslims." (i.e., to Him we surrender)
Or were ye present when death came to Jacob, when he said unto his sons: What will ye worship after me? They said: We shall worship thy god, the god of thy fathers, Abraham and Ishmael and Isaac, One Allah, and unto Him we have surrendered
Were you (believers) there when death approached Jacob? When he asked his sons, "Whom will you worship after my death?" They replied, "We will worship your Lord, the Lord of your fathers, Abraham, Ishmael, and Isaac. He is the only Lord, and to Him we have submitted ourselves."
Is it that you were present when death approached Ya‘qub, when he said to his sons: .What will you worship after me.? They said, .We will worship your God and the God of your fathers, Ibrahim, Isma‘il (Ishmael) and IsHaq (Isaac), the one God, and to Him we submit ourselves
Or were you witnesses when death came near ‘Jacob’, when he said unto his sons: "What will you worship (& venerate) after me?" They said: "We will worship (& venerate) your God and the God of your fathers, ‘Abraham’ and ‘Ismail’ and ‘Isaac’, one God only, and to Him do we submit.
In fact, do you not bear witness yourself that when death came to Yaqub, he asked his sons, "Whom will you worship after I am gone?" They said, "We will worship (Allah), your God! The God of your forefathers Ibraheem, Ismail, and Ishaque! The One (and only) God. To Him, we submit."
Or were you witnesses when death came to Jacob, when he said to his sons: ‘What will you worship after me?’, they said: ‘We will worship your God and the God of your forefathers, Abraham, Ismail and Isaac, One True God only, and to Him do we submit wholly (to His authority).
Or you people were present when Ya’qub lay on his deathbed and you testify that he enjoined his sons to adhere to a system of faith other than Islam? In fact, you knew well that on his deathbed Ya’qub gathered his sons and said to them: "Whom shall you worship after I have departed life?" they said: "We will pay reverence to Allah, your Allah, the Ilah of your fathers, Ibrahim, Isma‘il and Ishak (Isaac), One Ilah to Whom we display our devotion and adoration by appropriate acts and rites conforming our will to His blessed wil"l
Were you witness when death came to Yaqub? Rememberwhen he asked his children: “What will you worship after me?” Andthey replied: “We will worship Your God and the God of our forefathers, Ibrahim, Ismael and Ishaq, the One God, and we submit to Him”.
Or did you witness when death came to Jacob? He asked his children, “Who will you worship after my passing?” They replied, “We will ˹continue to˺ worship your God, the God of your forefathers—Abraham, Ishmael, and Isaac—the One God. And to Him we ˹all˺ submit.”
Or were you witnesses when death appeared to Ya´qub (Jacob), when he asked his sons: Whom will you serve after me. They said: we shall serve your god and the god of your fathers Ibrahim (Abraham) and Isma´il (Ishmael) and Ishaq (Isaac), a single god, and we shall submit to Him.
Were you present when death came to Jacob? He said to his children: ‘What will you worship when I am gone?‘ They replied: ‘We will worship your God and the God of your forefathers Abraham and Ishmael and Isaac: One God. To Him we will submit as Muslims.‘
Had you witnessed Jacob on his death bed; he said to his children, "What will you worship after I die?" They said, "We will worship your god; the god of your fathers Abraham, Ismail, and Isaac; the one god. To Him we are submitters."
Or were you witnesses when Jacob was on his deathbed, when he asked his sons, "What will you worship after I die?" They said, "We will worship your God and the God of your fathers, Abram and Ishmael and Isaac. (He is] one God and we have submitted to Him."
Or were you witnesses when Jacob was on his deathbed, when he asked his sons, “What will you worship after I die?” They said, “We will worship your God and the God of your fathers, Abram and Ishmael and Isaac. (He is] one God and we have submitted to Him.”
Or, were you witnesses when the death came to Jacob, when he said for his sons, “What are you worshiping after me?” They said, “We will worship your God, and your fathers’ God, Abraham, Ishmael, and Isaac; One God; and for Him we are submitting (Muslims).”
That is a nation that has passed away; theirs is that which they have earned, and yours is what you have earned; you shall not be questioned for what they had been doing
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Were you present when death came to Jacob, when he said unto his children, "Whom will You serve after me?" They replied, "We shall serve your God, the God of your fathers, Abraham, and Ishmael, and Isaac - the One God - And unto Him we have surrendered, and for Him we are Muslims."
Nay! were you witnesses when death visited Yaqoub, when he said to his sons: What will you serve after me? They said: We will serve your God and the God of your fathers, Ibrahim and Ismail and Ishaq, one God only, and to Him do we submit
Were you present when death came to Jacob, when he said to his sons. `What will you worship after me?' They answered, `We will worship thy God, the God of thy fathers, Abraham and Ishmael and Isaac, the One God; and to HIM we submit ourselves.
Or were you witnesses when death came to Jacob, when he said to his children, “What will you worship after I am gone?” They said, “We shall worship thy God and the God of thy fathers, Abraham, Ishmael, and Isaac: one God, and unto Him we submit.
Or, were you witness when death appeared before Yaqoub (Jacob)? "Look", he said to his sons: "What will you worship after me?" They said: "We shall worship your Allah and the Allah of your fathers— Of Ibrahim (Abraham), Ismail (Ishmael), and Ishaq (Isaac), the One (True) Allah: To Him we bow (in Islam)."
Were you witnesses when death came to Jacob, when he asked his sons, “Whom will you worship after me?” They replied, “We will worship your God and the God of your fathers, Abraham, Ishmael, and Isaac—the One God. To Him we are submitters.”
Or were you witnesses when death approached Jacob, and he said to his sons, 'What will you worship after Me?' They said, 'We will worship your God, and the God of your fathers, Abraham, Ishmael, and Isaac; One God; and to Him we submit.'
Or were you witnesses when death approached Jacob, when he said to his sons, "What will you worship after me?" They said, "We will worship your God and the God of your fathers, Abraham and Ishmael and Isaac - one God. And we are Muslims [in submission] to Him."
Or were you witnesses when Jacob was facing death, when he said to his sons, 'What will you serve when I am gone?' They said, 'We will serve your god, the god of your fathers Abraham, and Ishmael, and Isaac, one god; and we are those who submit to Him.'
Were ye witnesses when death appeared before Jacob? Behold, he said to his sons: "What will ye worship after me?" They said: "We shall worship Thy God and the God of thy fathers, of Abraham, Isma'il and Isaac,- the one (True) God: To Him we bo w (in Islam)."
Were ye witnesses when death appeared before Jacob? Behold, he said to his sons: "What will ye worship after me?" They said: "We shall worship Thy god and the god of thy fathers, of Abraham, Isma'il and Isaac,- the one (True) Allah: To Him we bow (in Islam)."
تِلۡكَ أُمَّةࣱ قَدۡ خَلَتۡۖ لَهَا مَا كَسَبَتۡ وَلَكُم مَّا كَسَبۡتُمۡۖ وَلَا تُسۡءَلُونَ عَمَّا كَانُوا۟ یَعۡمَلُونَ ١٣٤
That community passed away. What they earned belongs to them, and what you earn belongs to you: you will not be answerable for their deeds
That was a nation which has passed away. For them what they earned and for you what you earn. You will not be asked what they used to do.
That are a community who have passed away, unto them shall be that which they earned and unto you that which ye earn, and ye shall be questioned not of that which they were wont to Work
Those were the people, and they have passed away. Theirs the reward for what they did, as yours will be for what you do. You will not be questioned about their deeds
That was a community that has passed on. To them is what they earned, and to you is what you earn. And you will not be called to account about their deeds.
That was a community which has long since passed away. It has what it earned. You have what you have earned. You will not be questioned about what they did.
That was a nation that has passed: for it there will be what it has earned, and for you there will be what you have earned, and you will not be questioned about what they used to do
Those were a people that passed away. Theirs is what they earned, and yours is what you earn. You will not be called to account for what they used to do
This was a community preaching righteousness which has passed away; for them is (the fruit of) what (good deeds) they performed, while for you is (the reward of) what (noble deeds) you perform. You will not be called upon to account for their deeds
That is a nation that has passed away; there awaits them that they have earned, and there awaits you that you have earned; you shall not be questioned concerning the things they did
They are people who passed away, for them is what they did, and for you is what you do, and you will not be questioned about what they used to do.
They were a people of another time, responsible for their deeds. You will be responsible for your deeds and be rewarded accordingly with no reference whatsoever to them
That was a community who passed away. They will reap the fruit of what they sow, and you of what you sow. And you will not be asked about what they used to do
That is a nation that has passed. For them is what they have earned, and for you is what youpl have earned, and you will not be questioned about what they used to do.
That is a nation that has passed away, theirs is what they gained; and yours shall be what ye have gained; ye shall not be questioned as to that which they have done
These were a nation who have passed away; for them is what they earned, and yours is what you earn; and you will not be questioned about their deeds
That is a nation which has passed on. For them all that they earned and for you all that you have earned and you will not be questioned about all that they used to do.
That people are now passed away, they have what they have gained, and ye shall have what ye gain; and ye shall not be questioned concerning that which they have done
That is a nation that has passed away, theirs is what they gained; and your s shall be what you have gained; you shall not be questioned as to that which they have done
That was a nation that has passed away. Theirs is what they earned, and yours what you have earned. You shall not be questioned about what they did
That people have now passed away; they have the reward of their deeds, and ye shall have the meed of yours: but of their doings ye shall not be questioned
This is the Ummah which has certainly passed away. For it (awaits) what it earned and for you (awaits) what you have earned. And you would not be questioned for what they had been doing
That was, surely, a community that passed away. For them is what they earned, and for you is what you earned and you will not be asked about what they had been doing.
These were people who have passed. They will be accountable for what they did, just as you will of what you do. You won’t be given credit for what they did.
They were a people that have passed away. They shall reap the fruits of what they did, and you shall for what you do. You shall not be questioned about what they did
They were a people who passed away; they shall receive the reward of what they earned and you shall have the reward of what you will earn; and you will not be questioned as to what they did
Those are a people that have passed away; for them is what they earned and for you what you earn; and you will not be asked of what they did
That was a community which has passed away, for them is that which they earned, and for you that which you earn, and you will not be questioned about what they used to do.
That was a community, now dead and gone! To it what it earned, and to you what you have earned. And you shall not be questioned on what they did
They were an Umma (community) who have passed away. They will have what they earned and you will have what you earn. And you will not be questioned about their doings
That was a nation that has passed away; to them is what they have earned, and to you is what you have earned; and you will not be asked regarding what they did
That is a nation that has passed away; to them is what they have earned, and to you is what you have earned; and you will not be asked regarding what they did.
That is a nation that has passed away; to them is what they have earned, and to you is what you have earned; and you will not be asked regarding what they did.
That is a nation had past for it what it earned/acquired and for you what you earned/acquired and you are not to (be) asked/questioned about what they were doing/making
Now those people have passed away; unto them shall be accounted what they have earned, and unto you, what you have earned; and you will not be, judged on the strength of what they did
Now that social order has passed away; unto them shall be accounted what they have earned, and unto you, what you have earned; and you will not be judged on the strength [or weakness] of what they did
That is a nation (that) has already passed away; it shall have whatever it earned, and you shall have whatever you have earned, and you shall not be questioned about whatever they were doing
Those are a people who have passed away. Theirs is that which they earned, and yours is that which ye earn. And ye will not be asked of what they used to do
That nation (children of Abraham) is gone. They have reaped what they sowed, and the same applies to you. You are not responsible for their deeds
Those are a people who have passed away. For them is what they earned, and for you is what you earned. Nor shall you be questioned as to what they have been doing
That nation is gone. It will have what it earned, and you will have what you have earned. Thus, you will not be asked of what they used to do.
That generation has now passed. For them, is what they earned. Yours shall (only) be what you will earn. You will not be asked about what they used to do
That nation is gone. It will have what it earned, and you will have what you have earned. So you won’t be held accountable for what they were inclined to do.
These were a people who passed through nature to Eternity; they are accountable for their deeds and you are accountable for yours, and you shall not be responsible for their deeds
That community has passed away; they will reap the reward of what they did, and so will you, and you will not be asked about what they did
That was a community that had already gone before. For them is what they earned and for you is what you have earned. And you will not be accountable for what they have done.
They are a community which has gone before. Their earnings are theirs and your earnings are yours, and you will not be asked about what they did.
That community has passed away. Theirs is what they did and yours what you have done. You shall not be questioned about their actions
Such is a community from the past. They are responsible for what they earned, and you are responsible for what you earned. You are not answerable for anything they have done.
That nation has passed away. They have what they deserve, and you have what you deserve. You will not be questioned about what they did.
That nation has passed away. They have what they deserve, and you have what you deserve. You will not be questioned about what they did.
That community has passed away; for them is what they have earned, and for you is what you have earned; and you will not be asking about what they were working.
And they said: ' Be Jews or Christians, you shall be guided aright '. Say: ' Nay ! Rather the creed of Abraham, the upright; and he was not of those who associate partners to Allah '
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They were a community who have passed on. Theirs is that which they earned, and yours is that which you earn. And you will not be answerable for what they used to do
This is a people that have passed away; they shall have what they earned and you shall have what you earn, and you shall not be called upon to answer for what they did
Those are a people that have passed away, for them is that which they have earned, and for you is what you earn, and you shall not be questioned as to what they did
That is a community that has passed away. Theirs is what they earned and yours is what you earned, and you will not be questioned about that which they used to do
Those were a people that have passed away. They shall reap the fruit of what they did, and you of what you do! About their merits, there is no question in your case
That was a community that has passed on. They will reap what they sowed, and you will reap what you sowed. You won’t be questioned about their deeds.
That was a community that has passed; for them is what they have earned, and for you is what you have earned; and you will not be questioned about what they used to do
That was a nation which has passed on. It will have [the consequence of] what it earned, and you will have what you have earned. And you will not be asked about what they used to do
That is a nation that has passed away, theirs is what they earned; and yours will be what you have earned; and you will not be asked about what they used to do.
That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case
That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case
وَقَالُوا۟ كُونُوا۟ هُودًا أَوۡ نَصَـٰرَىٰ تَهۡتَدُوا۟ۗ قُلۡ بَلۡ مِلَّةَ إِبۡرَ ٰهِـۧمَ حَنِیفࣰاۖ وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِینَ ١٣٥
They say, ‘Become Jews or Christians, and you will be rightly guided.’ Say [Prophet], ‘No, [ours is] the religion of Abraham, the upright, who did not worship any god besides God.’
And they said: "Be Jews or Christians, then you will be guided." Say (O Muhammad): "Nay, (we follow) the religion of Abraham, the upright one, and he was not of the polytheists."
And they say: become Jews or Nazarenes, and ye shall be guided. Say thou: Aye! we follow the faith of Ibrahim, the upright,and he was not of the associators
They say: "Become Jews or become Christians, and find the right way." Say: "No. We follow the way of Abraham the upright, who was not an idolater."
They say, “Be Jews or Christians so that you will be rightly guided.” Say, “Rather, we follow the Hanif people of Abraham (we share the same faith, without the concept of a deity-god, with the consciousness of non-duality), for he was not of the dualists.”
They say, ´Be Jews or Christians and you will be guided.´ Say, ´Rather adopt the religion of Ibrahim, a man of natural pure belief. He was not one of the idolaters.´
And they say, ‘Be either Jews or Christians, that you may be [rightly] guided.’ Say, ‘Rather [we will follow] the creed of Abraham, a ḥana«f, and he was not one of the polytheists.’
And they (the Jews) say, "Be Jews" or (the Christians say,) "Be Christians (hudan aw nasara), that you may be rightly guided." Say (to them, O Messenger): "Rather, the Way of Abraham of pure faith (is what we choose, the Way free from unbelief, associating partners with God and hypocrisy, that we may be rightly guided.)" Abraham was never of those who associate partners with God
And they (the Jews and the Christians respectively) said, `Be Jews or be Christians, then you shall be on the right course.' Say, `Nay, but (ours is) the faith of Abraham, the upright, and he was not of the polytheist.
And they say, 'Be Jews or Christians and you shall be guided.' Say thou: 'Nay, rather the creed of Abraham, a man of pure faith; he was no idolater.
And they say: “Be a Jew or Christian to be guided.” Say: “Not at all, the faith of Abraham, a true believer (is enough to be guided), and he was not of the idolaters.”
They (Jews & Christians) say: “Choose Judaism or Christianity and you will get the true guidance.” Say: “No way; we resent any alternative way except the way of Abraham who did not worship none but the Lord.”
They say, “Become Jews or Christians if you are to be guided.” Say, “No, enough is the philosophy of Abraham the true, and he did not join gods with God.
And they said, “Be Jews or Christians and you will be guided.” Saysg, “Rather, the creed of Abraham who turned away from all that is false, for never was he of the polytheists.”
They say, 'Be ye Jews or Christians so shall ye of Abraham be guided.' Say, 'Not so! but the faith of Abraham the 'Hanif, be was not of the idolaters.
And the People given the Book(s) said, "Become Jews or Christians - you will attain the right path"; say (O dear Prophet Mohammed - peace and blessings be upon him), "No - rather we take the religion of Ibrahim, who was far removed from all falsehood; and was not of the polytheists."
And they said, “Be people of Judaism” or, “Be Christian”; then you will be rightly guided. Say, “Nay. Rather follow the way of Abraham who turned away from all else and he was not of those who ascribe partners to Allah.”
They say, become Jews or Christians that ye may be directed. Say, nay, we follow the religion of Abraham the orthodox, who was no idolater
They say, "Become you Jews or Christians then shall you be guided by Abraham." Say, "Not so! But we follow the religion of Abraham, the upright; he was not of the idolaters."
They say: 'Be Jews or Nazarenes and you shall be guided. ' Say: 'No, rather the Creed of Abraham, the upright one. He was not among the idolaters.
They say, moreover, "Become Jews or Christians that ye may have the true guidance." SAY: Nay! the religion of Abraham, the sound in faith, and not one of those who join gods with God
And they said: “Become Hood or Nasaaraa — you would be guided.” Say: “Nay! (only) Millat of Ibrahim, the Unitarian. And he was not of Al-Mushrikun
And they said: Be you ones who are Jews or Christians, you will be truly guided. Say thou: Nay! We follow the creed of Abraham a monotheist. And he had not been of the ones who are polytheists.
They say, “In order to be guided, you must become Jews,” or, “…Christians.” Say, “No, [I choose] the faith of Abraham the upright. He was not of those who idolized [false] gods.”
Jews and Christians say: "Be Jews or Christians, you shall then be rightly guided." O Muhammad, say: "By no means! We follow the faith of Abraham, the upright one; and he was not one of the pagans."
The Jews say, "Become Jews and you will be rightly guided"; the Christians say, "Become Christians and you will have the true guidance." Say to them, "Nay, we turn away from every other way and accept the way of Abraham, and Abraham did not associate other gods with Allah."
And they say: Be Jews or Christians, you will be on the right course. Say: Nay, (we follow) the religion of Abraham, the upright one, and he was not one of the polytheists
And they say, "Be Jews or Christians, you will receive guidance." Say, "No ! (we will follow the) religion (dictated by) Ibrahim the upright and he was not of the polytheists."
And they say, "Be a Jew, or a Christian, to be rightly guided." Say, "Nay! Be of Abraham's Creed, devoutly.h And he was not one from among the polytheistsh."
And (the People of the Book) say: ‘Become Jews or Christians, then you will be guided aright.’ Say: ‘(Nay,) the truth is that we have embraced the religion of Ibrahim (Abraham) who, far from every falsehood, turned absolutely to Allah alone. And he was not of the polytheists.
And they said: "Be Jews or Nazarenes so that you may be guided!" Say: "No, rather the creed of Abraham, monotheism; for he was not of those who set up partners."
And they said: "Be Jewish or Nazarenes so that you may be guided!" Say: "No, rather the creed of Abraham, monotheism; for he was not of the polytheists."
And they said: "Be Jewish or Nazarenes so that you may be guided!" Say: "No, rather the creed of Abram, monotheism; for he was not of the polytheists."
And they said: "Be Jews or Christians, you will be guided." Say: "But Abraham's religion/faith submitter/unifier of God , and he was not from the sharers (with God) ."
AND THEY say, "Be Jews" - or, "Christians" - "and you shall be on the right path." Say: "Nay, but [ours is] the creed of Abraham, who turned away from all that is false, and was not of those who ascribe divinity to aught beside God."
And they say, “Be Jews — or, Christians — and you shall be guided.” Say, “No, but [ours is] the worldview of Abraham, who was independent of falsehood, and was not of those who default [on Allah’s authority].
And they have said, "Be Judaic or Nasara, (Christian) (then) you shall be guided." Say, "No, indeed, (but) it is the creed of Ibrahim, (Abraham) the unswervingly (upright, ) (i.e. veering away from idolatry) and in no way was he one of the associators. (i.e. those who associate others with' Allah)
And they say: Be Jews or Christians, then ye will be rightly guided. Say (unto them, O Muhammad): Nay, but (we follow) the religion of Abraham, the upright, and he was not of the idolaters
The Jews and the Christians have asked the Muslims to accept their faith to have the right guidance. (Muhammad) tell them, "We would rather follow the upright religion of Abraham who was not a pagan"
They said, .Become Jews or Christians, and you will find the right path. Say: .Instead, (we follow) the faith of Ibrahim, the upright, - and he was not one of those who associate partners with Allah
They say: "Be ‘Jews’ or ‘Christians’ so that you may be able to achieve spiritual insight.” Say: “Nay, we choose and follow only the creed and the belief of ‘Abraham.”He was a monotheist, not of the Polytheists."
They say, "Become the Jews, or become the Christians, and (only then) you will be guided." (Oh prophet), tell them, "(We would) rather follow the creed of Ibraheem, who was the exclusive devotee (of Allah). He was not among those who set up others as equal to Allah."
And they say: ‘Be Jews’ - or - ‘Christians’ - ‘and you will have this awesome opportunity for receiving salvation’. Say: ‘Nay, but (we choose to yield to) the spiritual teaching of Abraham who was a Monotheist- having a deep, pure, focused Faith in Allâh-not of the Polytheists’.
Yet once more Ahl Al-Kitab explicitly say: "Be Jews or Christians, and thus be guided into all truth". Say to them, O Muhammad: "But rather the religion of Ibrahim as the true and straightforward, and his system of faith and worship; never did he incorporate with Allah other deities"
They say to you: “Become Jews…”, or: “Become Christians and you will be guided”. Tell them: “In fact our religion isthe religion of Ibrahim, who was a trueHanif, and was not an idolater”.
The Jews and Christians each say, “Follow our faith to be ˹rightly˺ guided.” Say, ˹O Prophet,˺ “No! We follow the faith of Abraham, the upright—who was not a polytheist.”
And they keep saying: you have to be Jewish or Christian to be guided. Say: Not at all, the religion of Ibrahim (Abraham), sincerely devoted, for he was not one of the idolaters.
They say: ‘Follow the Jewish or the Christian faith and you shall be rightly guided.‘ Say: ‘By no means! Only the faith of Abraham, the upright one. And He was no idolater.‘
They said, "You have to be Jewish or Christian, to be guided." Say, "We follow the religion of Abraham - monotheism - he never was an idol worshiper."
They said, "Become Jews or Christians, and you will be guided." Say, rather, "We will follow the faith of Abram, who turned away from all that is false, and was not one who ascribed divinity to anything other than God."
They said, “Become Jews or Christians, and you will be guided.” Say, rather, “We will follow the faith of Abram, who turned away from all that is false, and was not one who ascribed divinity to anything other than God.”
And they said, “Be Jews or Christians, you will be guided.” Say, “Nay, but Abraham’s creed, a Monotheist; and he was not among the polytheists."
Say: ' We have believed in Allah and that which has been sent down to us, and (in) what was sent down to Abraham, Ismail, Isaac, Jacob and the tribes; and (in) that which was given to Moses and Jesus and (in) that which was given to all prophets from their Lord. We make no distinction between any of them, and to Him do we submit '
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And they say, "Be Jews or Christians, then you will be rightly guided." Say, "Nay, we follow the Creed of Abraham, the upright. He turned away from all that is false, and ascribed divinity to none but the One True God." (And he was neither a Jew nor a Christian (3:67))
And they say: Be Jews or Christians, you will be on the right course. Say: Nay! (we follow) the religion of Ibrahim, the Hanif, and he was not one of the polytheists
And they say, `Be ye Jews or Christians, then you will be rightly guided,' Say `Nay, but follow ye the religion of Abraham who was ever inclined to ALLAH; he was not of those who associated gods with ALLAH.
And they say, “Be Jews or Christians and you shall be rightly guided.” Say, “Rather, [ours is] the creed of Abraham, a ?anif, and he was not of the idolaters.
And they said: "Become Jews or Christians, if you would be guided (to salvation)." You say (to them): "No! (I would rather follow) the Religion of Ibrahim (Abraham), the true, and he joined not gods with Allah."
They say, “Become Jews or Christians, and you will be guided.” Say, “Rather, the faith of Abraham, the Monotheist, and he was not of the polytheists.”
And they say, 'Be Jews or Christians, and you will be guided.' Say, 'Rather, the religion of Abraham, the Monotheist; he was not an idolater.'
They say, "Be Jews or Christians [so] you will be guided." Say, "Rather, [we follow] the religion of Abraham, inclining toward truth, and he was not of the polytheists."
And they say, 'Be Jews or Christians, you will be guided.' Say, 'Nay, the faith of Abraham, the upright, he was not of the idolaters.'
They say: "Become Jews or Christians if ye would be guided (To salvation)." Say thou: "Nay! (I would rather) the Religion of Abraham the True, and he joined not gods with God."
They say: "Become Jews or Christians if ye would be guided (To salvation)." Say thou: "Nay! (I would rather) the Religion of Abraham the True, and he joined not gods with Allah."
قُولُوۤا۟ ءَامَنَّا بِٱللَّهِ وَمَاۤ أُنزِلَ إِلَیۡنَا وَمَاۤ أُنزِلَ إِلَىٰۤ إِبۡرَ ٰهِـۧمَ وَإِسۡمَـٰعِیلَ وَإِسۡحَـٰقَ وَیَعۡقُوبَ وَٱلۡأَسۡبَاطِ وَمَاۤ أُوتِیَ مُوسَىٰ وَعِیسَىٰ وَمَاۤ أُوتِیَ ٱلنَّبِیُّونَ مِن رَّبِّهِمۡ لَا نُفَرِّقُ بَیۡنَ أَحَدࣲ مِّنۡهُمۡ وَنَحۡنُ لَهُۥ مُسۡلِمُونَ ١٣٦
So [you believers], say, ‘We believe in God and in what was sent down to us and what was sent down to Abraham, Ishmael, Isaac, Jacob, and the Tribes, and what was given to Moses, Jesus, and all the prophets by their Lord. We make no distinction between any of them, and we devote ourselves to Him.’
Say (O Muslims): "We believe in Allah and what has been sent down to us; and what was sent down to Abraham, Ishmael, Isaac, Jacob, and their descendents, and what was given to Moses, Jesus, and what was given to the prophets from their Lord. We make no distinction between any of them and to Him we have submitted (in Islam)."
Say: we believe in Allah and that which hath been sent down unto us and that which was sent down unto Ibrahim and Ismai'l and Ishaq and Ya'qub and the tribes,and that which was vouchsafed unto Musa and lsa, and that which was vouchsafed unto the prophets from their Lord; we differentiate not between any of them, and unto Him are submissive
Say: "We believe in God and what has been sent down to us, and what had been revealed to Abraham and Ishmael and Isaac and Jacob and their progeny, and that which was given to Moses and Christ, and to all other prophets by the Lord. We make no distinction among them, and we submit to Him."
Say, “We have believed in Allah (the innermost essential reality of all things) and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and his descendants; and what was given to Moses and Jesus; and what was given to the Nabis from their Rabb. In this sense, we make no distinction between any of them. We are of those that are in submission to Him!”
Say, ´We have iman in Allah and what has been sent down to us and what was sent down to Ibrahim and Isma´il and Ishaq and Ya´qub and the Tribes, and what Musa and ´Isa were given, and what all the Prophets were given by their Lord. We do not differentiate between any of them. We are Muslims submitted to Him.´
Say, ‘We have faith in Allah, and that which has been sent down to us, and that which was sent down to Abraham, Ishmael, Isaac, Jacob and the Tribes, and that which Moses and Jesus were given, and that which the prophets were given from their Lord; we make no distinction between any of them, and to Him do we submit.’
(O Muslims! You) declare: "We have believed in God (without associating any partners with Him), and that which has been sent down to us, and that which was sent down to Abraham, Ishmael, Isaac, Jacob and the Prophets who were raised in the tribes, and that which was given to Moses and Jesus, and that (knowledge, Wisdom and Prophethood) which was given to all other Prophets from their Lord. We make no distinction between any of them (in believing), and we are Muslims (submitted to Him wholly and exclusively)."
Say, `We believe in Allah and in that (the Qur'an) which has been revealed to us, and what was revealed to Abraham, Ismail, Isaac, Jacob and his children, and what was given to Moses and Jesus and (we believe) in what was given to (all other) Prophets from their Lord. We (while believing in them) make no discrimination between anyone of them, and to Him do we submit ourselves entirely.
Say you: 'We believe in God, and in that which has been sent down on us and sent down on Abraham, Ishmael, Isaac and Jacob, and the Tribes, and that which was given to Moses and Jesus and the Prophets, of their Lord; we make no division between any of them, and to Him we surrender.
Say: “We believe in God, and what was sent down to us, and what was sent down to Abraham and Ishmael and Isaac and Jacob and the tribes (of Israel), and what was given to Moses and Jesus, and what was given to the prophets from their Lord, we do not differentiate between any of them, and we are submitted to Him.”
[O Muslims,] Say: “We believe in God and whatever He has revealed to us and to Abraham, Ishmael, Isaac, Jacob and the Tribes (Patriarchs.) We believe in what was (and unfortunately is not available in its entirety) revealed to Moses, Jesus and other Prophets. We do not discriminate among any of them. We have completely surrendered ourselves to God as Muslims (Submitters.
Say, “We believe in God, and the revelation given to us, and to Abraham, Ishmael, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to the other prophets from their Lord. We make no distinction between them, and we are at peace with Him.
Saypl, “We have attained faith in Allah and in what was sent down to us, and in what was sent down to Abraham and Ishmael and Isaac and Jacob and the Grandsons, and in what was brought to Moses and Jesus, and in what was brought to the prophets by their Lord. We make no distinction between any of them, for to Him we are Muslims.”
Say ye, 'We believe in God, and what has been revealed to us, and what has been revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the Tribes, and what was brought to Moses and Jesus, and what was brought unto the Prophets from their Lord; we will not distinguish between any one of them, and unto Him are we resigned
Say, "We believe in Allah and what is sent down to us and what was sent down to Ibrahim, and Ismael, and Ishaq, and Yaqub, and to their offspring, and what was bestowed upon Moosa and Eisa (Jesus), and what was bestowed upon other Prophets - from their Lord; we do not make any distinction, in belief, between any of them; and to Allah we have submitted ourselves."
Say, “We believe in Allah and in that which has been sent down to us and in that which has been sent down to Abraham and to Ishmael and to Isaac and to Jacob and to the tribes and in that which has been given to Moses and Jesus and in that which was given to the prophets from their Lord. We do not differentiate between any from among them and we are wholly submitted to Him.”
Say, we believe in God, and that which hath been sent down unto us, and that which hath been sent down unto Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and that which was delivered unto Moses, and Jesus, and that which was delivered unto the prophets from their Lord: We make no distinction between any of them, and to God are we resigned
Say you "We believe in Allah, and what has been revealed to us, and what has been revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the Tribes, and what was brought to Moses and Jesus, and what was brought unto the Prophets from their Lord
Say: 'We believe in Allah and that which is sent down to us, and in what was sent down to Abraham, Ishmael, Isaac, Jacob, and the tribes; to Moses and Jesus and the Prophets from their Lord. We do not differentiate between any of them, and to Him we are submissive (Muslims).
Say ye: "We believe in God, and that which hath been sent down to us, and that which hath been sent down to Abraham and Ismael and Isaac and Jacob and the tribes: and that which hath been given to Moses and to Jesus, and that which was given to the prophets from their Lord. No difference do we make between any of them: and to God are we resigned (Muslims)."
Say: “We have Believed in Allah and what has been delivered to us and what was delivered to Ibrahim and Ismaiel and Ishaque and Yaqub and Al-Asbat, and that which was given to Musa and Iesa (Jesus); and what was given to (other) Prophets from their Nourisher-Sustainer, WE MAKE NO DISTINCTION BETWEEN ANY OF THEM and we are Muslims to Him. ”
Say: We believed in God and what was caused to descend to us, and what was caused to descend to Abraham and Ishmael and Isaac and Jacob and the Tribes and whatever was given Moses and Jesus, and whatever was given to the Prophets from their Lord. We separate and divide not between anyone of them. And we are ones who submit to Him.
Say, “We believe in Allah and the revelation given to us [in the Qur’an], and we believe in the revelations given to Abraham, Ishmael, Isaac, Jacob and his descendants, Moses, Jesus, and the other prophets, from their Lord. We do not elevate one above another, and we submit to Allah.”
Say: "We believe in Allah and that which is revealed to us; and what was revealed to Abraham, Ishmael, Isaac, Jacob and their descendants, and that which was given to Moses, Jesus and other Prophets from their Lord. We do not discriminate any of them, and to Allah we have surrendered ourselves (in Islam)."
O Muslims, say to them, "We believe in Allah and the Guidance which has been sent down to us and which was sent to Abraham, Ismail, Isaac and Jacob and his descendants and which was given by their Lord to Moses and Jesus and to all other Prophets. We do not discriminate against any of them and we have completely surrendered to Allah as Muslims."
Say: We believe in Allah and (in) that which has been revealed to us, and (in) that which was revealed to Abraham, and Ishmael and Isaac and Jacob and the tribes, and (in) that which was given to Moses and Jesus, and (in) that which was given to the prophets from their Lord, we do not make any distinction between any of them and to Him do we submit
Say, "We believe in Allah and that which is sent down to us (Quran) and that which was sent down to Ibrahim and Ismael and Ishaq and Yaqub and the tribes and that which was given to Musa and Isa and that which was given to (other) prophets from their Fosterer, we do not make any distinction between any of them and we submit to Him (as Muslims)."
You say , "We do believe in Allah. And we do believe in what has been sent down to us, and in what had been sent down upon Abraham, Ishmael, Isaac, Jacob and the descendent Tribes. And we do believe in what had been given to Moses and Jesus, and to the Prophets from their Lord. We differentiate not between any of them. And we do submit unto Him."
(O Muslims!) Say: ‘We believe in Allah and in that (Book) which has been revealed to us and (also) that which was revealed to Ibrahim (Abraham) and Isma‘il (Ishmael) and Ishaq (Isaac) and Ya‘qub (Jacob) and their children and those (Books) too which were given to Musa (Moses) and ‘Isa (Jesus) and (likewise) which were given to other Prophets by their Lord. We do not make distinction between any of them (in the matter of faith), and we have submitted ourselves to Him alone (the Only, the One God).
Say: "We believe in God and in what was sent down to us and what was sent down to Abraham, and Ishmael, and Isaac, and Jacob, and the Patriarchs, and what was given to Moses and Jesus, and what was given to the prophets from their Lord; we do not make a distinction between any of them and to Him we surrender."
Say: "We believe in God and in what was sent down to us and what was sent down to Abraham, and Ishmael, and Isaac, and Jacob, and the Patriarchs, and what was given to Moses and Jesus, and what was given to the prophets from their Lord; we do not make a distinction between any of them and to Him we submit."
Say: "We believe in God and in what was sent down to us and what was sent down to Abram, and Ishmael, and Isaac, and Jacob, and the Patriarchs, and what was given to Moses and Jesus, and what was given to the prophets from their Lord; we do not make a distinction between any of them and to Him we submit."
Say: "We believed with God and what was descended to us and what was descended to Abraham, and Ishmael, and Issac, and Jacob, and the grandchildren/branches/Jewish tribes , and what was given to Moses, and Jesus , and what was given to the prophets from their Lord, we do not separate/distinguish between anyone from them, and we are to Him submitters/surrenderers/Moslems ."
Say: "We believe in God, and in that which has been bestowed from on high upon us, and that which has been bestowed upon Abraham and Ishmael and Isaac and Jacob and, their descendants, and that which has been vouchsafed to Moses and Jesus; and that which has been vouchsafed to all the [other] prophets by their Sustainer: we make no distinction between any of them. And it is unto Him that we surrender ourselves."
Say, “We are committed to Allah, and to that which has been bestowed from on high upon us, and that which has been bestowed upon Abraham and Isma‘il and Isaac and Jacob and their descendants, and that which has been vouchsafed to Moses and Jesus, and that which has been vouchsafed to all the [other] Prophets by their Sustainer; we do not discriminate between any of them. And it is unto Him that we resign ourselves.
Say (O Muslims), "We have believed in Allah, and whatever has been sent down to us, and whatever was sent down to Ibrahim, and Shuaayb, and Ishaq and Yaaqub (Abraham, Ishmael, Isaac and Jacob, respectively) and the Grandsons, (i.e., the Tribes) and whatever was brought down to Musa and Isa, (Moses and Jesus, respectively) and whatever was brought to the Prophets from their Lord. We make no distinction between any of them, and to Him we are Muslims."
Say (O Muslims): We believe in Allah and that which is revealed unto us and that which was revealed unto Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the prophets received from their Lord. We make no distinction between any of them, and unto Him we have surrendered
(Muslims), say, "We believe in God and what He has revealed to us and to Abraham, Ishmael, Isaac, and their descendants, and what was revealed to Moses, Jesus, and the Prophets from their Lord. We make no distinction among them and to God we have submitted ourselves."
Say (O, Muslims): .We believe in Allah, and in what has been revealed to us, and in what has been revealed to Ibrahim, Isma‘il (Ishmael), IsHaq (Isaac), Ya‘qub and his children, and in what has been given to Musa and ‘Isa (Jesus) and what has been given to the prophets from their Lord: We make no difference between any of them, and to Him we submit ourselves
Say: "We believe in Allâh and in what has been revealed unto us, and in what has been revealed unto ‘Abraham’, ‘Ishmael’, ‘Isaac’, ‘Jacob’ and the ‘Descendants’, and in what was given to ‘Moses’ and ‘Jesus’ and in what was given to the 'Prophets' from their Lord. Therefore, we make no distinction between any of them, and to Him do we submit.
(Oh believers)! say, "We believe in Allah and the revelation sent to us, as well as the revelation sent towards Ibraheem, Ismail, Ishaque, Yaqub and the tribes. (We believe in) that which was given to Musa and Jesus, and (also) that which was given to (other) prophets by their Lord. We do not discriminate against any of them. To Him, we have surrendered completely."
Say: (O' Monotheistic Believers), ‘We affirm our Faith in Allâh and in what has been revealed to us of the Full Knowledge of the Truth, and in what has been revealed to Abraham, Ishmael, Isaac, Jacob and the Descendants, and in what was given to Moses and Jesus, and in what was given to the other Prophets from their Lord. We make no distinction. And we do submit ourselves entirely to Him’.
O Muslims, declare thus: "We believe in Allah and in all that has been imparted to us and in the Quran and in all that was imparted to Ibrahim and Isma‘il, Ishaq and Ya’qub and to the tribes of his twelve sons and to Mussa and ‘Isa. And we believe in all that was imparted to Allah’s Prophets; We do not discriminate between them and we conform our will to His blessed will; He is the heart of our purpose
Say: “We believe in Allah and in what is revealed to us, and in what was revealed to Ibrahim, Ismael, Ishaq, Yaqub and the Tribes, and in what was given to Musa and Isa, and in what was given to allthe prophets from their Lord: we make no distinction between any one of them, we submit to Him”
Say, ˹O believers,˺ “We believe in Allah and what has been revealed to us; and what was revealed to Abraham, Ishmael, Isaac, Jacob, and his descendants; and what was given to Moses, Jesus, and other prophets from their Lord. We make no distinction between any of them. And to Allah we all submit.”
Say you all: We believe in Allah and what has been revealed to us, and what has been revealed to Ibrahim (Abraham), and Isma´il (Ishmael), and Ishaq (Isaac), and Ya´qub (Jacob), and the tribes, and what was given to Musa (Moses) and ´Isa (Jesus), and what was given to the prophets from their Lord; we make no difference between any of them, and we submit to Him.
Say: ‘We believe in God and that which has been revealed to us; in what was revealed to Abraham, Ishmael, Isaac, Jacob, and the tribes; to Moses and Jesus and the other prophets by their Lord. We make no distinction among any of them, and to Him we do submit as Muslims.‘
Say, "We believe in GOD, and in what was sent down to us, and in what was sent down to Abraham, Ismail, Isaac, Jacob, and the Patriarchs; and in what was given to Moses and Jesus, and all the prophets from their Lord. We make no distinction among any of them. To Him alone we are submitters."
Say, "We believe in God and what was revealed to us and what was revealed to Abram, Ishmael, Isaac, Jacob, and the tribes, what was given to Moses and Jesus, and what was given to the prophets from their Lord. We do not distinguish between any of them, and we submit to Him."
Say, “We believe in God and what was revealed to us and what was revealed to Abram, Ishmael, Isaac, Jacob, and the tribes, what was given to Moses and Jesus, and what was given to the prophets from their Lord. We do not distinguish between any of them, and we submit to Him.”
Say, “We believed in Allah; and in what was sent down to us; and in what was sent down to Abraham, and Ishmael, and Isaac, and Jacob, and the tribes (Alaspat: children of Jacob) and in what was given to Moses and Jesus; and in what was given to the prophets from their Lord. We make no difference between any one among them, and for Him we were submitting (Muslims).”
If then they believe in what you believe, they indeed are guided (aright) ; but if they turn away, then they are clearly in schism; Allah will suffice you against them; He is the All-Hearing, the All-Knowing
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(O Believers!) say, "We believe in Allah and the Revelation that has been conveyed to us, and in that which was revealed to Abraham, and Ishmael, and Isaac, and Jacob as well as their descendant Prophets (the tribal Israelite Prophets, known as the Patriarchs), and in that which was given to Moses and Jesus and to the other prophets from their Lord. We make no distinction between any of them (in that all of them were one in Purpose and they got their guidance from the One True God). And for Him, we are Muslims."
Say: We believe in Allah and (in) that which had been revealed to us, and (in) that which was revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, and (in) that which was given to Musa and Isa, and (in) that which was given to the prophets from their Lord, we do not make any distinction between any of them, and to Him do we submit
Say ye, `We believe in ALLAH and what has been revealed to us, and what was revealed to Abraham and Ishmael, and Isaac and Jacob and his children and what was given to Moses and Jesus, and what was given to all other Prophets from their Lord. We make no distinction between any of them; and to HIM we submit ourselves.
Say, “We believe in God, and in that which was sent down unto us, and in that which was sent down unto Abraham, Ishmael, Isaac, Jacob, and the Tribes, and in what Moses and Jesus were given, and in what the prophets were given from their Lord. We make no distinction among any of them, and unto Him we submit.
You say (to them): "We believe in Allah, and the revelation given to us, and to Ibrahim (Abraham), Ismail (Ishmael), Ishaq (Isaac), Yaqoub (Jacob), and the Tribes, and that given to Musa (Moses) and Isa (Jesus), and that given to (all) prophets from their Lord: We make no difference between one and another of them and we bow to Allah (in Islam)."
Say, “We believe in God, and in what was revealed to us, and in what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Tribes, and in what was given to Moses and Jesus, and in what was given to the prophets from their Lord. We make no distinction between any of them, and to Him we submit.”
Say, 'We believe in God; and in what was revealed to us; and in what was revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the Patriarchs; and in what was given to Moses and Jesus; and in what was given to the prophets—from their Lord. We make no distinction between any of them, and to Him we surrender.'
Say, [O believers], "We have believed in Allah and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him."
Say, 'We believe in God, and what has been revealed to us, and what has been revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the Tribes, and what was brought to Moses and Jesus, and what was brought to the prophets from their Lord; we make no distinction between any one of them, and we are those who submit to Him.'
Say ye: "We believe in God, and the revelation given to us, and to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to God (in Islam)."
Say ye: "We believe in Allah, and the revelation given to us, and to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to Allah (in Islam)."
فَإِنۡ ءَامَنُوا۟ بِمِثۡلِ مَاۤ ءَامَنتُم بِهِۦ فَقَدِ ٱهۡتَدَوا۟ۖ وَّإِن تَوَلَّوۡا۟ فَإِنَّمَا هُمۡ فِی شِقَاقࣲۖ فَسَیَكۡفِیكَهُمُ ٱللَّهُۚ وَهُوَ ٱلسَّمِیعُ ٱلۡعَلِیمُ ١٣٧
So if they believe like you do, they will be rightly guided. But if they turn their backs, then they will be entrenched in opposition. God will protect you from them: He is the All Hearing, the All Knowing. And say [believers]
So, if they believe (accept Islam) like what you have believed, then they are rightly guided; but if they turn away, then they are only in opposition. So Allah will be sufficient for you against them. Allah is the All-Hearer, the All-Knower.
So if they believe in the like of that which ye believe in, surely they are guided; but if they turn away, then they are but in Cleavage. So Allah will suffice thee against them and He is the Hearer, the Knower
If they come to believe as you did, they will find the right path. If they turn away then they will only oppose; but God will suffice you against them, for God hears all and knows everything
So if they believe in Him in the same way as you believe in Him, then they will have found the path to the reality. But if they turn away, they will be left as fragmented and narrow minded. Allah will be sufficient for you against them. And HU is the Sami and the Aleem.
If their iman is the same as yours then they are guided. But if they turn away, they are entrenched in hostility. Allah will be enough for you against them. He is the All-Hearing, the All-Knowing.
So if they believe in the like of what you believe in, then they are certainly guided; and if they turn away, then they are only [steeped] in defiance. Allah shall suffice you against them, and He is the All-hearing, the All-knowing
If (the Jews and Christians who claim to be guided) believe in the same as that which you believe in, they are rightly guided; but if they turn away, then they are in schism. God suffices you against them. He is the All-Hearing, the All-Knowing
Now, if they believe just as (sincerely) as you have believed in this (Qur'an), then, of course, they are guided aright. But if they turn back then they are only in schism, (and fighting against the truth). In that case Allah will surely suffice you against them for He is the All- Hearing, the All-Knowing
And if they believe in the like of that you believe in, then they are truly guided; but if they turn away, then they are clearly in schism; God will suffice you for them; He is the All-hearing, the All-knowing
And if they believe like what you believe in it, then they are surely guided, and if they turn away, then they are indeed in opposition. God will suffice (to protect) you against them, and He hears all and knows all.
If they believe, the way you have believed, indeed they will be in the right path. If they turn away from (God pleasing way of life), then they are in opposition. Rest assured that the reliance upon God suffice for your protection against them; after all, God Hears everything [that they say] and knows everything [that they do or going to do.]
So if they believe as you believe, they are indeed on the right path. But if they turn back, they are in disunity. But God will suffice for you against them, and He is the All Hearing, the All Knowing
So if they believe in the same as youpl have believed in, then they have been guided. But if they turn away, then they are in discord. And Allah will protect you against them, for He is the All-Hearing, the All-Knowing.
If they believe in that in which ye believe, then are they guided; but if they turn back, then are they only in a schism, and God will suffice thee against them, for He both hears and knows
And if they believe in the same way you have believed, they have attained guidance; and if they turn away, they are clearly being stubborn; so Allah will soon suffice you (O dear Prophet Mohammed - peace and blessings be upon him) against them; and He only is the All Hearing, the All Knowing
So if they believe in the like of that in which you believe, then they are rightly guided but if they turn away, then they are in nothing except dissension. So Allah will sufficiently take care of them for you and He is The All-hearing, The All-knowing.
Now if they believe according to what ye believe, they are surely directed, but if they turn back, they are in schism. God shall support thee against them, for he is the hearer, the wise
If they believe in that in which you believe, then are on the right path; but if they turn back, then are they only in a schism, and Allah will suffice you against them, for He both Hearer and Knower
If they believe as you have believed they shall be guided; if they reject it, they shall surely be in clear dissension. Allah will suffice you. He is the Hearer, the Knower
If therefore they believe even as ye believe, then have they true guidance; but if they turn back, then do they cut themselves off from you: and God will suffice to protect thee against them, for He is the Hearer, the Knower
So if they have Believed in the same way as you have Believed, then verily, they are guided. And if they have turned away, then they are only in opposition. So very soon Allah will suffice you against them. And He is the All-Hearer, the All-Knower
So if they believed the like of what you believed in it, then, surely, they were truly guided. And if they turned away, then, they are not but in breach. So God suffices for you against them. And He is The Hearing, The Knowing.
If (the people of the Bible) believe as you believe [that there is One God and that one must submit his/her whole self to God], then they are on the right track. If they decline, however, then they are only in opposition. Allah is enough for you against them. He is the Listener and the Intellect.
So, if they accept Islam like you, they shall be rightly guided; if they reject it, they will surely fall into dissension (divide into differing factions); Allah will be your sufficient defender against them, and He hears and knows everything
Then if they believe the way you have believed, they have the right guidance, and if they turn away from this, it will become obvious that they are obdurate. Therefore, rest assured that AIIah will suffice to defend you against them: He hears everything and knows every thing
So if they believe as you believe, they are indeed on the right course; and if they turn back, then they are only in opposition. But Allah will suffice thee against them; and He is the Hearing, the Knowing
Then if they believe in the manner in which you believe then surely they have received guidance, but if they turn away, then they are only in opposition, so Allah will suffice you against them and He is the Hearing, the Knowing.
If they then believe in what, and in the manner in which, you have believedh, they certainly are on right guidance. And if they turn away, then they indeed are on the other side of the divide. Allah will suffice you against them. And He is the One Who hears all, the One Who knows all
Then if they (also) believe the way you have believed in Him, then they will (surely) be guided aright. And if they turn away, then (be clear) that they are sunk in sheer enmity. So Allah is sufficient to guard you against their evil and He is All-Hearing, All-Knowing
So, if they believe exactly as you have believed, then they are guided; but if they turn away, then they are in opposition and God will suffice you against them, and He is the Hearer, the Knower
So, if they believe exactly as you have believed, then they are guided; but if they turn away, then they are in opposition and God will suffice you against them, and He is the Hearer, the Knower.
So, if they believe exactly as you have believed, then they are guided; but if they turn away, then they are in opposition and God will suffice you against them, and He is the Hearer, the Knower.
So if they believed with a similar/equal/alike (to) what you believed with (it), so they had been guided, and if they turned away, so but they are in defiance/disobedience , so God will suffice (protect) you against them , and He (is) the hearing/listening, the knowledgeable
And if [others] come to believe in the way you believe, they will indeed find themselves on the right path; and if they turn away, it is but they who will be deeply in the wrong, and God will protect thee from them: for He alone is all-hearing, all-knowing
And if [others] commit themselves to a likeness of your commitment, they will indeed find themselves on the right path; and if they turn away, it is but they who will be deeply in the wrong, and Allah will protect you from them: for He alone is All-Hearing, All-Knowing
So, in case they believe in the like of whatever you have believed in, then they are readily guided; and in case they turn away, then surely they are only in opposition; so Allah will soon suffice you for them; and He is The Ever-Hearing, The Ever-Knowing
And if they believe in the like of that which ye believe, then are they rightly guided. But if they turn away, then are they in schism, and Allah will suffice thee (for defence) against them. He is the Hearer, the Knower
If they have faith in all that you believe, they will have the right guidance, but if they turn away, it would be for no reason other than their own malice. God is a Sufficient defender for you against them; He is All-hearing and All-knowing
So, if they believe in the same way as you believe, they will have certainly found the right path, and if they turn away, then the fact is that they are in antagonism. Then Allah will suffice you against them, and He is the All-Hearing, the All-Knowing
Therefore, if it happens that they believe in the same thing as you believe in, then they will receive divine insight. But if they take no heed, then they are in utter schism. Allâh will suffice you against them. He is the All-Hearer, the All-Knowing.
They are rightly guided, if their belief is identical to that of yours. But, if they turn away, then of course, they are (opposed to it and) in dissension. On your behalf, Allah will be sufficient against them. He hears-all and knows-all
And if it happens that they affirm their Faith in the like of what you have affirmed, then they will have this awesome opportunity for receiving salvation’. But if they walk away, then they are in utter schism. And Allâh will suffice you against them. He is the All-Hearer, the All-Knowing.
So, if they faithfully espouse the same system of faith, worship and principles as you, then the spirit of truth has guided them into all truth, but if they should turn a deaf ear then they are at variance, and Allah’s blessings, like a beacon, shall guard you from their inequities; He is AL-Sami’(all- Hearing),and AL-'Alim
If they decide tobelieve in the same God as you believe, then they will be guided, but if they turn away, they will be divided. Allah will be sufficient for you against them. He is the Listener, the Knower.
So if they believe in what you believe, then they will indeed be ˹rightly˺ guided. But if they turn away, they are simply opposed ˹to the truth˺. But Allah will spare you their evil. For He is the All-Hearing, All-Knowing.
Then if they believe in the like which you believe in, they are guided, and if they turn away, then they are the ones ad odds, and Allah will be enough for you, and He listens and knows.
If they believe as you believe, they shall be rightly guided; if they turn away, they shall surely be in schism. Against them God is your all-sufficient defender. And it is He that hears all and knows all
If they believe as you do, then they are guided. But if they turn away, then they are in opposition. GOD will spare you their opposition; He is the Hearer, the Omniscient.
If they believe as you believe, they are guided, but if they turn away, they are in dispute. God will protect you from them, and He hears all and knows all.
If they believe as you believe, they are guided, but if they turn away, they are in dispute. God will protect you from them, and He hears all and knows all.
So, if they believed with alike what you have believed with it, so they have been guided. And if they turned away, So, they were only in a split. So, Allah will be sufficient for you against them; and He is Al-Sameiu (The Hearer), Al-Aalim (The Knower).
(Receive) the baptism of Allah and who is better than Allah in baptizing? And Him do we worship
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So, if they come to believe like you believe, then they are rightly guided. But if they turn away, then they are in schism and opposition and Allah will suffice you against them. For, He is the Hearer, the Knower
If then they believe as you believe in Him, they are indeed on the right course, and if they turn back, then they are only in great opposition, so Allah will suffice you against them, and He is the Hearing, the Knowing
And if they believe as you have believed, then they are rightly guided; but if they turn back, then they are bent upon creating a schism, and ALLAH will surely suffice thee against them, for HE is All-Hearing, the All-Knowing
And if they believe in the like of what you believe in, then they shall be rightly guided. And if they turn away, then they are merely in schism and God will suffice you against them, and He is the Hearing, the Knowing
So if they believe as you believe, they are indeed on the right path; But if they turn back, it is they who are in (different) faction; But Allah will suffice you against them, and He is All Hearing (Sami’), All Knowing (Aleem)
If they believe as you believe, then they are guided. But if they turn away, they are in schism. God will be sufficient for you against them. He is the All-Hearing, the All-Knowing.
If they believe in the same as you have believed in, then they have been guided. But if they turn away, then they are in schism. God will protect you against them; for He is the Hearer, the Knower.
So if they believe in the same as you believe in, then they have been [rightly] guided; but if they turn away, they are only in dissension, and Allah will be sufficient for you against them. And He is the Hearing, the Knowing
So if they believe in that which you believe, then indeed, they are guided; but if they turn away, then they are only in schism, and soon God will suffice you against them, and He is the Hearing, the Knowing.
So if they believe as ye believe, they are indeed on the right path; but if they turn back, it is they who are in schism; but God will suffice thee as against them, and He is the All-Hearing, the All-Knowing
So if they believe as ye believe, they are indeed on the right path; but if they turn back, it is they who are in schism; but Allah will suffice thee as against them, and He is the All-Hearing, the All-Knowing
صِبۡغَةَ ٱللَّهِ وَمَنۡ أَحۡسَنُ مِنَ ٱللَّهِ صِبۡغَةࣰۖ وَنَحۡنُ لَهُۥ عَـٰبِدُونَ ١٣٨
‘[Our life] takes its colour from God, and who gives a better colour than God? It is Him we worship.’
(Our religion is) the religion of Allah, and which religion can be better than Allah’s? And we are His worshippers.
Ours is the dye of Allah! and who is better at dyeing than Allah! And we are His worshippers
"We have taken the colouring of God; and whose shade is better than God's? Him alone we worship."
The hue of Allah! And what can be better than being colored with the hue of Allah? We are of those who are in servitude to Him!
The colouring of Allah — and what colouring could be better than Allah´s? It is Him we worship.
The baptism of Allah, and who baptizes better than Allah? And Him do we worship.’
(O Muslims, say: "We take) the "color" of God (the "color" that He has put on the whole universe, not the color some party put upon themselves through some rites in the name of religion )." Who is better than God in coloring, (and whose color is better than God’s)? And We are those who worship Him (as He is to be worshipped,) exclusively."
(Assume) the attributes of Allah! and who is fairer than Allah in attributes? We are His worshippers ever
the baptism of God; and who is there that baptizes fairer than God? Him we are serving
(The best religion is) God's religion, and who is better than God in (prescribing a) religion? And we are His servants.
Say: “Baptize yourself by emerging in the way of God. After all, what baptism can be better than baptism of God. As to us, we worship only God and submit to Him alone.”
The baptism of God, who can baptize better than God? And it is He Whom we worship
(It is) Allah’s hue. And who gives a better hue than Allah? “And of Him we are worshipers.”
The dye of God! and who is better than God at dyeing? and we are worshippers of Him
"We have taken the colour (religion) of Allah; and whose colour (religion) is better than that of Allah? And only Him do we worship."
Allah’s anointment and who is more excellent in anointing than Allah and we are truly devoted to Him.
The baptism of God have we received, and who it better than God to baptize? Him do we worship
(We take our) dye of Allah (Our Religion is the Baptism of Allah)! And who is better than Allah at dyeing? And we are worshippers of Him
The (indelible) marking of Allah. And who marks better than Allah! And for Him we are worshipers
Islam is the Baptism of God, and who is better to baptise than God? And Him do we serve
Colour (System or Religion) of Allah! And who is better than Allah in respect of Colour (System or Religion)? And we are obedient to Him alone
Life’s color is from God. And who is fairer at coloring than God? And we are ones who worship Him.
Our dye is of Allah, and who can dye better than Allah? We worship Him.
Baptism is from Allah; and who is better than Allah in baptizing? Him do we worship
Say, "Take Allah´s colour, and who can give a better colour than Allah? Therefore, we worship and submit to Him alone. "
(We take) Allah's colour, and who is better than Allah at colouring, and we are His worshippers
Colour of Allah, and who is better than Allah in colouring And we are His servants (worshippers).
Allah has done the painting!And who could be better than Allah in painting? And worship Him, we do
(Say that we have taken on the colour from) Allah’s own colour, and whose colour is better than Allah’s? And we worship Him alone
Such is God's coloring, and who better than God in coloring. And to Him we are in service
Such is the coloring of God, and who is better than God in coloring? And to Him we are in service.
Such is the coloring of God, and who is better than God in coloring? And to Him we are in service.
God's faith/immersion , and who (is) better than God's faith/immersion , and we are to Him worshipping
[Say: "Our life takes its] hue from God! And who could give a better hue [to life] than God, if we but truly worship Him?"
[Say, “Our life takes its] hue from Allah! And who could give a better hue [to life] than Allah, if we but truly conform to Him?
(Our dye is) the dye (i.e. Religion) of Allah; and who has a fairer dye than that of Allah? And to Him we are worshipers
(We take our) colour from Allah, and who is better than Allah at colouring. We are His worshippers
Say, "Belief in God and following the guidance of Islam are God's means of purification for us. Islam is the baptism of God. No one is a better baptizer than He and we Muslims worship Him."
(We dye ourselves with) the colouring of Allah! For who is better in colouring than Allah? We are to worship none but Him
(Say: “Our faith) is innate gift from Allâh. And who is better at giving gifts than Allâh? Thus, we worship (& venerate) only Him."
(Imbue) the hue (and the halo) of Allah! What better shade of color to acquire than that of Allah? We are His sincere devotees
(Say: ‘Our faith) is an innate gift from Allâh. And who is better at giving gifts than Allâh?. And it is He Whom we worship (in the way He wants us to worship Him).
Say to them: "If your baptism symbolises purification and initiation, then who can confer a better spiritual baptism than Allah .He is the heart of our purpose and to His blessed will we submit ours"
The dye of Allah is the best, whose dye is better than Allah’s at colouring our whole being? We worship Him alone.
This is the ˹natural˺ Way of Allah. And who is better than Allah in ordaining a way? And we worship ˹none but˺ Him.
The character-imprint of Allah, and who imprints a better character than Allah, and we serve Him.
We take on God‘s own dye. And who has a better dye than God‘s? Him will we worship
Such is GOD's system, and whose system is better than GOD's? "Him alone we worship."
This is God's identifying color, and who is better than God at giving us a color of identity? And it is He whom we worship.
This is God’s identifiable guidance, and who is better than God to identify with? And it is He whom we worship.
Allah's Natural pigment. And who is a better Natural pigment than Allah? “And we are worshippers of Him.
Say (to the Jews and Christians) : ' Would you dispute with us concerning Allah Who is our Lord and your Lord? For us are our deeds and for you are your deeds: and we are sincere to Him '
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The Hue of Allah! (Say that our life takes it color from Allah). And who can give a better hue to life than Allah? (We do our best to adopt the Divine Attributes in our human capacity such as: mercy, forgiveness, creativity, peace, care, truthfulness, justice, clemency, appreciation, trustworthiness, responsibility, kindness, compassion, independence, guidance, patience, giving, unity, strength, affection, courage, patience etc). "And He it is Whom we serve."
(Receive) the baptism of Allah, and who is better than Allah in baptising? and Him do we serve
Say, `We have adopted the religion of ALLAH; and who is better than ALLAH in teaching religion, and him alone do we worship.
“The baptism of God, and who is better than God in baptism? And we are worshippers of Him.
(Our religion is) the purification from Allah: And who can purify better than Allah? And it is He Whom we worship
God’s coloring—what color could be superior to God’s? “We are worshipers of Him.”
God's coloring. And who gives better coloring than God? 'And we are devoted to Him.'
[And say, "Ours is] the religion of Allah . And who is better than Allah in [ordaining] religion? And we are worshippers of Him."
The dye of God. And who is better than God at dyeing? And we are for Him servants.
(Our religion is) the Baptism of God: And who can baptize better than God? And it is He Whom we worship
(Our religion is) the Baptism of Allah: And who can baptize better than Allah? And it is He Whom we worship
قُلۡ أَتُحَاۤجُّونَنَا فِی ٱللَّهِ وَهُوَ رَبُّنَا وَرَبُّكُمۡ وَلَنَاۤ أَعۡمَـٰلُنَا وَلَكُمۡ أَعۡمَـٰلُكُمۡ وَنَحۡنُ لَهُۥ مُخۡلِصُونَ ١٣٩
Say [Prophet] [to the Jews and Christians], ‘How can you argue with us about God when He is our Lord and your Lord? Our deeds belong to us, and yours to you. We devote ourselves entirely to Him
Say (O Muhammad): "Do you dispute with us about Allah while He is our Lord and your Lord? And we are accountable for our deeds and you for your deeds. We are sincere to Him.
Say thou: contend ye with us regarding Allah, whereas He is our Lord even as He is Your Lord And unto us our works, and unto you your works, and we are His devotees
Say: "Why do you dispute with us about God when He is equally your Lord and our Lord? To us belong our actions, to you yours; and we are true to Him."
Say, “Do you argue with us about Allah? He is our Rabb and your Rabb! Our deeds (and their consequences) are for us, and your deeds (and their consequences) are for you. We turn to Him in pureness of essence.”
Say, ´Do you argue with us about Allah when He is our Lord and your Lord? We have our actions and you have your actions. We act for Him alone.´
Say, ‘Will you argue with us concerning Allah, while He is our Lord and your Lord, and our deeds belong to us, and your deeds belong to you, and we worship Him dedicatedly?’
Say: "Do you dispute with us concerning God (as if He had said Paradise is only for the Jews or the Christians) seeing that He is our Lord and your Lord (He has created and provides for us as well as for you). (Whatever He commands us to believe, He also commands you to believe. Yet if you persist in disputing and asserting your superiority, then) to us are accounted our deeds, and to you, your deeds. It is we who are sincere to Him (in believing in Him and worshipping Him exclusively)."
Say, `Do you dispute with us with regard to Allah, while He is our Lord and your Lord (as well). We shall be judged by our deeds, and you by your deeds, and to Him alone are we sincerely devoted
Say: 'Would you then dispute with us concerning God, who is our Lord and your Lord? Our deeds belong to us, and to you belong your deeds; Him we serve sincerely
Say: “Do you argue with us about God, while He is our Lord and your Lord? Our deeds are ours, and your deeds are yours, and we are devoted to Him.”
Say: “We are talking about the same God. Why then you dispute with us [instead of obeying Him?] We will be accountable for our deeds and you for yours; [knowing this,] we have chosen to sincerely submit ourselves to Him
Say, “Will you dispute with us about God, seeing that He is our Lord and your Lord? That we are responsible for our deeds, and you for yours? And that We are sincere before Him
Saysg, “Do you debate with us about Allah, when He is our Lord and your Lord, and when for us are our deeds and for you are your deeds, and to Him we are sincere?”
Say, 'Do ye dispute with us concerning God, and He is our Lord and your Lord? Ye have your works and we have ours, and unto Him are we sincere.
Say (O dear Prophet Mohammed - peace and blessings be upon him), "What! You dispute with us concerning Allah, whereas He is our Lord and also yours? Our deeds are with us and with you are your deeds; and only to Him do we sincerely belong."
Say, “Are you disputing with us about Allah while He is our Lord and your Lord and for us are our deeds and for you are your deeds while we make our religion sincere for Him.”
Say, will ye dispute with us concernig God, who is our Lord, and your Lord? We have our works, and ye have your works, and unto him are we sincerely devoted
Say, "Do you dispute with us concerning Allah, and He is our Lord and your Lord? You have your works and we have ours, and unto Him alone are we sincerely loyal."
Say: 'Would you dispute with us about Allah, who is our Lord and your Lord? Our deeds belong to us and your deeds belong to you. We are sincere to Him.
SAY: Will ye dispute with us about God? when He is our Lord and your Lord! We have our works and ye have your works; and we are sincerely His
Say: “Would you cut arguments with us about Allah, and He is our Nourisher-Sustainer and your Nourisher-Sustainer. And my actions are for me and your actions for you. And we are sincere to Him"
Say: Argue you with us about God? And He is our Lord and your Lord. And to us are our actions, and to you are your actions. And we are to Him ones who are sincere and devoted.
Say, “Will you argue with us about Allah even though He is our Lord and yours as well? We are each responsible for our own deeds, and we are loyal to Him.
Say, O Muhammad: "Would you dispute with us concerning Allah, who is our Lord and your Lord as well? We shall be accountable to Him for our deeds and you for yours; to Him Alone we are devoted
O Prophet, say to them, "Do you argue with us concerning AIIah, whereas He is our Lord and also your Lord? We shall be accountable to Him for our deeds and you for yours; so we have dedicated our worship to Him alone
Say: Do you dispute with us about Allah, and He is our Lord and your Lord, and for us are our deeds and for you your deeds; and we are sincere to Him
Say, "Do you dispute with us concerning Allah, when He is our Fosterer and your Fosterer, and for us are our deeds and for you your deeds, and we are exclusively His?"
Sayh, "Do you quarrel on Allah with us? And He is our Lord as well as yours! And to us, our deeds; and to you, yours. And we do sincerely submit to Him!"
Say: ‘Do you dispute with us about Allah, whereas He is (not only) our Lord but your Lord (too)? And to us are our works and to you are your works. And we are truly devoted to Him alone
Say: "Do you debate with us regarding God He is our Lord and your Lord, and we have our work and you have your work, and to Him we are believers."
Say: "Do you debate with us regarding God? He is our Lord and your Lord, and we have our works and you have your works, and to Him we are believers."
Say: "Do you debate with us regarding God? He is our Lord and your Lord, and we have our works and you have your works, and to Him we are believers."
Say: "Do you argue with us in God, and He is our Lord and your Lord, and for us (are) our deeds ,and for you your deeds , and we are for Him faithful/loyal ?"
Say [to the Jews and the Christians]: "Do you argue with us about God? But He is our Sustainer as well as your Sustainer - and unto us shall be accounted our deeds, and unto you, your deeds; and it- is unto Him alone that we devote ourselves
Say [to the Jews and the Christians], “Do you argue with us about Allah? But He is our Sustainer as well as your Sustainer — and unto us shall be accounted our deeds, and unto you your deeds; and it is unto Him alone that we devote ourselves
Say, (i.e. the prophet) "Would you argue with us concerning Allah and He is our Lord and your Lord? And we have our deeds, and you have your deeds, and to Him we are faithful
Say (unto the People of the Scripture): Dispute ye with us concerning Allah when He is our Lord and your Lord? Ours are our works and yours your works. We look to Him alone
(Muhammad), ask the People of the Book, "Why should you argue with us about God, Who is our Lord as well as yours, when we are sincere in our belief in God
Say: .Would you argue with us about Allah, when He is our Lord as well as your Lord? For us our deeds, and for you your deeds! And we are faithful to Him
Say: "Are you debating with us concerning Allâh while He is our Lord and your Lord? Our deeds belong to us, and to you belong your deeds. We are sincerely devoted to him in (our religious beliefs & practices).
(Tell them), "Are you going to argue with us concerning Allah? He is our Lord, and your Lord! We have our deeds, and you have yours to account for. We have devoted ourselves (exclusively) to Him."
Say: ‘Are you debating with us concerning Allâh while He is our Lord and your Lord?. Our deeds belong to us, and to you belong yours. We love being totally devoted to Him.
Say to them, O Muhammad: "Do you dispute the definitive action Allah chooses for His message when He is Our Creator and we are all accountable for our deeds! Our hearts surge up and answer sincere thanks to Him"
Say: “Do you argue with us about Allah, when He is Our Lord as well as Yours, when we have our deeds and you have yours, we are absolutely committed to Him?”
Say, “Would you dispute with us about Allah, while He is our Lord and your Lord? We are accountable for our deeds and you for yours. And we are devoted to Him ˹alone˺.
Say: Do you dispute with us about Allah, when He is our Lord and your Lord, and our work is for us, and your work is for you, and we are sincere to Him.
Say: ‘Would you dispute with us about God, who is our Lord and your Lord? We shall both be judged by our works. To Him alone we are devoted
Say, "Do you argue with us about GOD, when He is our Lord and your Lord? We are responsible for our deeds, and you are responsible for your deeds. To Him alone we are devoted."
Say, "Do you argue with us about God, when He is our Lord and your Lord? We have our works and you have your works, and we are sincere towards Him.
Say, “Do you argue with us about God when He is our Lord and your Lord? We have our works, and you have your works, and we are sincere towards Him.
Say, “Are you arguing with us in Allah, when He is our Lord and your Lord, and we have our works, and you have your works, and we are sincere for Him?”
Or do you claim that Abraham, Ismail, Isaac, Jacob, and the tribes were Jews or Christians? Say: ' Who then knows best, you or Allah? ' Who is more unjust than he who conceals testimony received from Allah? And Allah is not heedless of what you do
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Say (to the Jews and the Christians), "Do you argue with us about God, when He is our Lord and your Lord? We are responsible for our deeds and you are responsible for your deeds. And we are sincere in our Faith in Him
Say: Do you dispute with us about Allah, and He is our Lord and your Lord, and we shall have our deeds and you shall have your deeds, and we are sincere to Him
Say, `Do you dispute with us concerning ALLAH, while HE is our Lord and your Lord? And for us is our works and for you your works; and to HIM alone are we sincerely devoted.
Say, “Will you dispute with us concerning God, while He is our Lord and your Lord? Unto us our deeds and unto you your deeds, and we are sincere toward Him.
Say (to them): "Will you dispute with us about Allah, (after) seeing that He is our Lord and your Lord; That we are responsible for our doings and you for yours; And that we are sincere (in our faith) to Him
Say, “Do you argue with us about God, when He is our Lord and your Lord, and we have our deeds, and you have yours, and we are sincere to Him?”
Say, 'Do you argue with us about God, when He is our Lord and your Lord, and We have our works, and you have your works, and we are sincere to Him?'
Say, [O Muhammad], "Do you argue with us about Allah while He is our Lord and your Lord? For us are our deeds, and for you are your deeds. And we are sincere [in deed and intention] to Him."
Say, 'Do you argue with us concerning God, and He is our Lord and your Lord? And for us our works and for you your works, and unto Him we are sincere.'
Say: Will ye dispute with us about God, seeing that He is our Lord and your Lord; that we are responsible for our doings and ye for yours; and that We are sincere (in our faith) in Him
Say: Will ye dispute with us about Allah, seeing that He is our Lord and your Lord; that we are responsible for our doings and ye for yours; and that We are sincere (in our faith) in Him
أَمۡ تَقُولُونَ إِنَّ إِبۡرَ ٰهِـۧمَ وَإِسۡمَـٰعِیلَ وَإِسۡحَـٰقَ وَیَعۡقُوبَ وَٱلۡأَسۡبَاطَ كَانُوا۟ هُودًا أَوۡ نَصَـٰرَىٰۗ قُلۡ ءَأَنتُمۡ أَعۡلَمُ أَمِ ٱللَّهُۗ وَمَنۡ أَظۡلَمُ مِمَّن كَتَمَ شَهَـٰدَةً عِندَهُۥ مِنَ ٱللَّهِۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا تَعۡمَلُونَ ١٤٠
Or are you saying that Abraham, Ishmael, Isaac, Jacob, and the Tribes were Jews or Christians?’ [Prophet], ask them, ‘Who knows better: you or God? Who could be more wicked than those who hide a testimony [they received] from God? God is not unmindful of what you do.’
Or do you say that Abraham, Ishmael, Isaac, Jacob, and their descendants were all Jews or Christians? Say: Do you know better or Allah? Who is more unjust than the one who conceals testimony from Allah? Allah is not unaware of what you do.
Or say ye that Ibrahim and Ismai'l and Ishaq and Ya'qub, and the tribes were Jews or Nazarenes? Say thou: are ye the more knowing or is Allah? And who is more unjust than he who hideth a testimony that is with him from Allah? And Allah is not neglectful of that which ye Work
Or do you claim that Abraham and Ishmael and Isaac and Jacob and their offspring were Jews or Christians? Say: "Have you more knowledge than God?" Who is more wicked than he who conceals the testimony he received from God? God is not unaware of all you do
Or are you claiming that Abraham and Ishmael and Isaac and Jacob and his descendants were Jews or Christians? Say, “Are you more knowing or is Allah?” Who can be more unjust than one who conceals the testimony of Allah? Allah, as the innermost essential reality of your being, is not unaware of what you do.
Or do they say that Ibrahim and Isma´il and Ishaq and Ya´qub and the Tribes were Jews or Christians? Say, ´Do you know better or does Allah?´ Who could do greater wrong than someone who hides the evidence he has been given by Allah? Allah is not unaware of what you do.
Do you say that Abraham, Ishmael, Isaac, Jacob, and the Tribes were Jews or Christians? Say, ‘Is it you who know better, or Allah?’ And who is a greater wrongdoer than him who conceals a testimony that is with him from Allah? And Allah is not oblivious of what you do
Or do you claim that Abraham, Ishmael, Isaac, Jacob and the Prophets who were raised in the tribes were "Jews" or "Christians?" Say (to them): "Do you know better, or does God?" (They know well that any of the Prophets were neither "Jews" nor "Christians," but they conceal the truth.) Who is greater in wrongdoing than he who conceals the testimony he has from God? God is never unaware and unmindful of what you do
Do you (O Jews and the Christians!) say that Abraham, Ismail, Isaac, Jacob and his children were Jews or Christians? Say, `Have you then greater knowledge or (is it) Allah (Who knows better)? And who is more unjust than he who conceals the testimony he has from Allah. And Allah is not at all unaware of what you do.
Or do you say, "Abraham, Ishmael, Isaac and Jacob, and the Tribes -- they were Jews, or they were Christians"?' Say: 'Have you then greater knowledge, or God? And who does greater evil than he who conceals a testimony received from God? And God is not heedless of the things you do.
Or do you say that Abraham and Ishmael and Isaac and Jacob and the tribes (of Israel) were Jews or Christians? Say: “Do you know better or God?” And who is more wrong than someone who hides a testimony that he has (received) from God? God is not unaware of what you do.
Do you want to say that Abraham, Ishmael, Isaac, Jacob and their children were carrying the title of Jew or Christian? Ask them: “Do you want to say that you know more than God?” Come to think about it, who can be more unjust than [your theologians] who hides the words of God? Know that God is not unaware of what you are doing
“Or do you say that Abraham, Ishmael, Isaac, Jacob, and the Tribes were Jews or Christians? Say, “Do you know better than God? Who is more unjust than those who conceal the testimony they have from God, and God is not unmindful of what you do.
Or do you saypl that Abraham and Ishmael and Isaac and Jacob and the Grandsons were Jews or Christians? Saysg, “Do you know better or Allah?” And who is more unjust than one who conceals a testimony he has from Allah? For Allah is not oblivious of what youpl do.
Do ye say that Abraham, and Ishmael, and Isaac, and Jacob, and the Tribes were Jews or Christians? Say, 'Are ye more knowing than God? Who is more unjust than one who conceals a testimony that he has from God?' But God is not careless of what ye do
"In fact you claim that Ibrahim, and Ismail, and Ishaq, and Yaqub, and their offspring were Jews or Christians"; say, "Do you know better, or does Allah?"; and who is more unjust than one who has the testimony from Allah and he hides it? And Allah is not unaware of your deeds
Or are you affirming that Abraham and Ishmael and Isaac and Jacob and the tribes were people of Judaism or Christians? Say, “Do you know better or Allah?” and who does more wrong to his own soul than one who conceals a witnessing with him from Allah and Allah is not unmindful about all that you do.
Will ye say, truly Abraham, and Ismael, and Isaac, and Jacob, and the tribes were Jews or Christians? Say, are ye wiser, or God? And who is more unjust than he who hideth the testimony which he hath received from God? But God is not regardless of that which ye do
Do you say that Abraham, and Ishmael, and Isaac, and Jacob, and the Tribes were Jews or Christians? Say, "Do you know better than Allah? Ah! Who is more unjust than one who conceals a testimony that he has from Allah? But Allah is not unmindful of w
Or do you say that Abraham, Ishmael, Isaac, Jacob, and the tribes, were Jews or Nazarenes! Say: 'Who knows better, you or Allah? Who is more unjust than he who hides a testimony received from Allah? And Allah is not inattentive of what you do.
Will ye say, "Verily Abraham, and Ismael, and Isaac, and Jacob, and the tribes, were Jews or Christians?" SAY: Who knoweth best, ye, or God? And who is more in fault than he who concealeth the witness which he hath from God? But God is not regardless of what ye do
Do you say that certainly Ibrahim and Ismaiel and Ishaque and Yaqub and Al-Asbat were hood or Nasaaraa? Say: “Do you know better or Allah? And who is more unjust than one who has concealed the evidence (received) from Allah. And Allah is not unaware of what you do.”
Or say you about Abraham and Ishmael and Isaac and Jacob and the Tribes had been ones who became Jews or were Christians? Say: Are you greater in knowledge or God? And who does greater wrong than he who had been keeping back testimony from God that is with him, and God is not One Who is Heedless of what you do.
Or do you claim that Abraham, Ishmael, Isaac, Jacob and his descendants were Jews or Christians? Do you know more than Allah? Who is more unjust than those who fail to share the testimony they have from Allah? Allah knows exactly what you do.
Do you claim that Abraham, Ishmael, Isaac, Jacob and their descendants were all Jews or Christians? Are you more knowledgeable than Allah?" Who is more wicked than the one who hides the testimony received from Allah? Allah is not unaware of what you do
Or do you say that Abraham. Ismail, Isaac, Jacob and his children were all Jews or Christians?" Ask them,"Do you know more than Allah does? And who is more unjust than the one who hides the testimony which Allah has entrusted to him? Allah is not unaware of what you are doing
Or do you say that Abraham and Ishmael and Isaac and Jacob and the tribes were Jews or Christians? Say: Do you know better or Allah? And who is more unjust than he who conceals a testimony that he has from Allah? And Allah is not heedless of what you do
Or do you say that Ibrahim and Ismael and Ishaq and Yaqub and the tribes were Jews or Christians?" Say, "Do you know better or Allah?" And who is more unjust then one who hides a testimony which he has from Allah? And Allah is not unaware of what you do.
"Or say you that Abraham, Ishmael, Isaac, Jacob and the Tribes were but Jews or Christians?" Say, "Is it you who know or is it Allah Who knows? And who can be wicked other than the one who suppresses the evidence, from Allah, that is with him?! And Allah is not unaware of what you do."
(O People of the Book!) Do you say that Ibrahim (Abraham), Isma‘il (Ishmael), Ishaq (Isaac), Ya‘qub (Jacob) and their sons were either Jews or Christians?’ Say: ‘Who knows better, you or Allah?’ And who is more unjust than he who hides the testimony which is with him (in the Book) from Allah? And Allah is not unaware of your deeds
"Or do you say that Abraham and Ishmael and Isaac and Jacob and the Patriarchs were all Jewish or Nazarene" Say: "Are you more knowledgeable or is God" Who is more wicked than one who conceals a testimony with him from God God is not unaware of what you do
"Or do you say that Abraham and Ishmael and Isaac and Jacob and the Patriarchs were Jewish or Nazarenes?" Say: "Are you more knowledgeable or is God?" Who is more wicked than the one who conceals a testimony with him from God? God is not unaware of what you do.
Or do you say that Abram and Ishmael and Isaac and Jacob and the Patriarchs were Jewish or Nazarenes? Say: "Are you more knowledgeable or is God?" Who is more wicked than the one who conceals a testimony with him from God? God is not unaware of what you do.
Or (do) you say that Abraham, and Ishmael, and Issac, and Jacob, and the grandchildren/branches/Jewish tribes were Jews or Christians? Say: "Are you more knowing or God? And who (is) more unjust/oppressive than who hid/concealed a testimony at (with) him (self) from God, and God is not ignoring about what you make/do ."
"Do you claim that Abraham and Ishmael and Isaac and Jacob and their descendants were `Jews' or `Christians'?" Say: "Do you know more than God does? And who could be more wicked than he who suppresses a testimony given to him by God? Yet God is not unmindful of what you do
“Do you claim that Abraham and Isma‘il and Isaac and Jacob and their descendants were ‘Jews’ or ‘Christians’?” Say, “Do you know more than Allah does? And who could be more wicked than he who suppresses a testimony given to him by Allah? Yet Allah is not unmindful of what you do
Or (even) do you say that Ibrahim, and Ismacil and Ishaq and Yaaqub and the Grandsons (i.e. Tribes) were Judaic or Nasara (i.e. Christian)?" Say, "Do you know best or Allah?" And who is more unjust than he who has kept back in his presence a testimony from Allah? And in no way is Allah ever heedless of whatever you do
Or say ye that Abraham, and Ishmael, and Isaac, and Jacob, and the tribes were Jews or Christians? Say: Do ye know best, or doth Allah? And who is more unjust than he who hideth a testimony which he hath received from Allah? Allah is not unaware of what ye do
Everyone will be responsible for his own deeds. Do you (People of the Book) claim that Abraham, Ishmael, Isaac, and their descendants were Jews or Christians?" Ask them, "Who possesses greater knowledge, you or God? Who is more unjust than one who refuses to testify to the truth that God has given to him?" God is not unaware of what you do
Or, would you say that Ibrahim, Isma‘il, IsHaq, Ya‘qub and their children were Jews or Christians?. Say: .Do you know better or does Allah?. Who can be more unjust than the one who conceals the testimony he has from Allah? Allah is not unaware of what you do
Or do you say that ‘Abraham’, ‘Ishmael’, ‘Isaac’, ‘Jacob’ and the ‘Descendants’ were ‘Jews’ or ‘Christians’? Say: "Who has greater knowledge, you or God?" Who is more grossly unfair and morally wrong than one who conceals a testimony that came from Allâh? Indeed, Allâh is not oblivious of what you do.
Or do you claim that Ibraheem, Ismail, Ishaque, and the tribes were Jews? Or were they Christians? Say, "Do you know better, or does Allah? Can anyone be more unjust and evil than he who hides from Allah the proof (which happens to be) in his possession? Allah is not unaware of anything you do!"
Or do you say that Abraham, Ishmael, Isaac, Jacob and the Descendants were Jews or Christians?’. Say: ‘Who has greater knowledge, you or Allâh?. Who then does greater evil than one who conceals a testimony that came from Allâh?. Most certainly, Allâh has full knowledge of whatever you do’
Or do you claim that Ibrahim and Isma‘il, Ishak and Ya’qub and the Tribes were Jews or Christians when you know that AL-Tawrah and AL-Injil were sent down to Mussa and ‘Isa, founders of Judaism and Christianity? Do you know better than Allah, AL-Sami’ and AL-’Alim? Who is more wrongful than he who hides an attestation from Allah? Allah is not unaware of all you do
Or do you claim that Ibrahim, Ismail, Ishaq, Yaqub and the Tribes were “Jews” or “Christians?” Say: “Who knows better, you or Allah? And who can be more sinful than the one who tries to hide evidence from Allah? Indeed, Allah is not unaware of what you do”.
Do you claim that Abraham, Ishmael, Isaac, Jacob, and his descendants were all Jews or Christians?” Say, “Who is more knowledgeable: you or Allah?” Who does more wrong than those who hide the testimony they received from Allah? And Allah is never unaware of what you do.
Or do you claim that Ibrahim (Abraham) and Isma´il (Ishmael) and Ishaq (Isaac) and Ya´qub (Jacob) and the tribes were Jews or Christians? Say: Do you know better or Allah? And who is more sinful than he who hides an evidence he has from Allah, and Allah is not unaware of what you do.
Or do you claim that Abraham, Ishmael, Isaac, Jacob, and the tribes, were all Jews or Christians?‘ Say: ‘Who knows better, you or God? Who is more wicked than he that hides a testimony he has received from God? God is never heedless of what you do.‘
Do you say that Abraham, Ismail, Isaac, Jacob, and the Patriarchs were Jewish or Christian? Say, "Do you know better than GOD? Who is more evil than one who conceals a testimony he has learned from GOD? GOD is never unaware of anything you do."
Or do you say that Abram, Ishmael, Isaac, Jacob, and the tribes were Jews or Christians?" Say: "Do you know more than God does?" And who is more wicked than the one who conceals a testimony with him from God? God is never unaware of what you do."
Or do you say that Abram, Ishmael, Isaac, Jacob, and the tribes were Jews or Christians?” Say: "Do you know more than God does?" And who is more wicked than the one who conceals a testimony with him from God? God is never unaware of what you do.”
Or were you saying that Abraham, Ishmael, Isaac, Jacob, and the tribes (Alaspat: children of Jacob) were Jews or Christians? Say, ``Are you more knowledgeable, or Allah?” And who is more oppressor than who mutes a witnessing he has from Allah? And Allah is not inattentive with what you were working.
That is a nation that has passed away; theirs is that which they have earned and yours is what you earned; you shall not be questioned for what they had been doing
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Do you still insist that Abraham, and Ishmael, and Isaac, and Jacob as well as the Tribal Israelite Prophets were Jews or Christians? Say, "Do you know better than Allah? And who could be more unjust than he who conceals a testimony that he has received from Allah? (You have received the testimony in your Scriptures). And Allah is not unaware of what you do, reveal or conceal
Nay! do you say that Ibrahim and Ismail and Yaqoub and the tribes were Jews or Christians? Say: Are you better knowing or Allah? And who is more unjust than he who conceals a testimony that he has from Allah? And Allah is not at all heedless of what you do
Do you say that Abraham and Ishmael, and Isaac and Jacob and his children were Jews or Christians?' Say `Do you know better or ALLAH and who is more unjust than he who hides the testimony that he has from ALLAH? And ALLAH is not unaware of what you do.
Or say you that Abraham, Ishmael, Isaac, Jacob, and the Tribes were Jews or Christians? Say, “Do you know better, or does God?” And who does greater wrong than one who conceals a testimony he has from God? God is not heedless of what you do
"Or do you say that Ibrahim (Abraham), Ismail (Ishmael), Ishaq (Isaac), Yaqoub (Jacob), and the Tribes, were Jews or Christians?" Say (to them): "Do you know better than Allah?" Oh! Who is more unjust than those who hide the evidence they have from Allah? But Allah is not unaware of what you do
Do you claim that Abraham, Ishmael, Isaac, Jacob, and the Tribes were Jews or Christians? Say, “Are you more knowledgeable, or is God?” Who is more unjust than one who conceals a testimony he has from God? God is not unaware of what you do.
Or do you say that Abraham, Ishmael, Isaac, Jacob, and the Patriarchs were Jews or Christians? Say, 'Do you know better, or God?' And who does greater wrong than he who conceals a testimony he has from God? God is not unaware of what you do
Or do you say that Abraham and Ishmael and Isaac and Jacob and the Descendants were Jews or Christians? Say, "Are you more knowing or is Allah ?" And who is more unjust than one who conceals a testimony he has from Allah ? And Allah is not unaware of what you do
Or do you say that Abraham, and Ishmael, and Isaac, and Jacob, and the Tribes were Jews or Christians?' Say, 'Are you more knowing or God? And who does more wrong than he who concealed a testimony with him from God?' And God is not heedless of what you do.
Or do ye say that Abraham, Isma'il Isaac, Jacob and the Tribes were Jews or Christians? Say: Do ye know better than God? Ah! who is more unjust than those who conceal the testimony they have from God? but God is not unmindful of what ye do
Or do ye say that Abraham, Isma'il Isaac, Jacob and the Tribes were Jews or Christians? Say: Do ye know better than Allah? Ah! who is more unjust than those who conceal the testimony they have from Allah? but Allah is not unmindful of what ye do
تِلۡكَ أُمَّةࣱ قَدۡ خَلَتۡۖ لَهَا مَا كَسَبَتۡ وَلَكُم مَّا كَسَبۡتُمۡۖ وَلَا تُسۡءَلُونَ عَمَّا كَانُوا۟ یَعۡمَلُونَ ١٤١
That community passed away: what they earned belongs to them, and what you earn belongs to you. You will not be answerable for their deeds
That was a nation which has passed away. For them what they earned (rewarded) and for you what you earn. You will not be asked what they used to do.
That are a community who have passed away; unto them shall be that which they earned, and unto you that which ye earn; and ye shall be questioned not of that which they were wont to Work
They were the people, and they have passed away. Theirs the reward for what they did, as yours will be for what you do. You will not be questioned about their deeds
That was a community that has passed on. (The consequence of) what they earned is theirs, and what you earn will be yours! You will not be called to account about what they used to do.
That was a community which has long since passed away. It has what it earned. You have what you have earned. You will not be questioned about what they did.
That was a nation that has passed: for it there will be what it has earned, and for you there will be what you have earned, and you will not be questioned about what they used to do
Those were a people that passed away. Theirs is what they earned, and yours is what you earn. You will not be called to account for what they used to do
These are community preaching righteousness that have passed away; for them is (the good fruit of) what (good deeds) they performed, while for you is (the reward of) what (good and noble deeds) you perform. And you shall not be called to account for their deeds
That is a nation that has passed away; there awaits them that they have earned, and there awaits you that you have earned; you shall not be questioned concerning the things they did
They are people who passed away, for them is what they did, and for you is what you do, and you will not be questioned about what they used to do.
They were a people of another time, responsible for their deeds. You will be responsible for your deeds and be rewarded accordingly with no reference whatsoever to them
They were a community who have passed away. They will reap the fruit of what they sow, and you of what you sow. And you will not be asked about what they used to do. 141 (End of Part 1
That is a community that has passed away. For them is what they have earned and for youpl is what you have earned, for you will not be questioned about what they used to do.
That is a nation that has passed away; theirs is what they gained, and yours shall be what ye have gained; ye shall not be questioned as to that which they have done
They were a group that has passed away; for them is what they earned, and for you is what you earn; and you will not be questioned about their deeds
That is a nation which has passed on. For them all that they earned and for you all that you have earned and you will not be questioned about all that they used to do.
That people are passed away, they have what they have gained, and ye shall have what ye gain, nor shall ye be questioned concerning that which they have done
That was a nation that has passed away. Theirs is what they earned, and your s shall be what you have earned; you shall not be questioned as to that which they have done
That nation has passed away. Theirs is what they earned and yours what you have earned. You shall not be questioned about what they did
That people have now passed away: they have the reward of their deeds, and for you is the meed of yours; but of their doings ye shall not be questioned
That was the Ummah which has passed away. For it is what it earned and for you, what you earned. And you will not be asked of what they used to do
That is a community that surely passed away; for it is what it earned and for you is what you earned and you will not be asked about what they had been doing.
That was a people who have passed away. They are accountable for what they did. You are accountable for what you do. You will not be questioned about what they did.
That was a nation who has already passed away. They are responsible for what they did and you are for what you do, you shall not be questioned about their deeds
They were a people who have passed away and they shall be repaid for what they earned and you for what you earn: you will not be questioned as to what they did. "
Those are a people that have passed away; and for them is what they earned and for you what you earn; and you will not be asked of what they did
That was a community which has passed away, for them is that which they earned, and for you that which you earn, and you will not be questioned about what they used to do.
That was a community, now dead and gone! To it, what it earned and to you what you have earned. And you shall not be questioned on what they did
That was a community which has passed. For them is what they earned and for you is what you will earn. And you will not be asked about their deeds
That was a nation that passed away, to them is what they earned and to you is what you have earned; you will not be asked about what they did
That is a nation that has passed away; to them is what they have earned, and to you is what you have earned; and you will not be asked regarding what they did.
That is a nation that has passed away; to them is what they have earned, and to you is what you have earned; and you will not be asked regarding what they did.
That (is) a nation had passed/expired for it what it earned/acquired , and for you what you earned/acquired , and you are not (to) be asked/questioned about what they were making/doing
"Now those people have passed away; unto them shall be accounted what they have earned, and unto you, what you have earned; and you will not be judged on the strength of what they did."
That was an ummah that predated [yours]. It shall have what it derived [of its worldly proceeds], as you will have what you derived [of your worldly proceeds] ; and you will not be held accountable for what they were doing
That is a nation (that) has already passed away; it will have whatever it earned; and you will have whatever you have earned; and you will not be questioned about whatever they used to do
Those are a people who have passed away; theirs is that which they earned and yours that which ye earn. And ye will not be asked of what they used to do
That nation is gone, they have reaped what they sowed and the same applies to you. You are not responsible for their deeds
Those are a people who have passed away. For them is what they earned, and for you is what you earned, and you shall not be questioned about what they have been doing
That nation is gone. It will have what it earned, and you will have what you have earned. Thus, you will not be asked of what they used to do.
That generation has now passed. For them, is what they earned. Yours shall (only) be what you will earn. You will not be asked about what they used to do
That nation is gone. It will have what it earned, and you will have what you have earned. So you won’t be held accountable for what they used to do.
These were a people who have passed through nature to Eternity; they are accountable for their actions and you are accountable for yours, and you shall not be responsible for their deeds
That community has passed away; they will reap the reward of what they did, and so will you, and you will not be questioned about what they did
That was a community that had already gone before. For them is what they earned and for you is what you have earned. And you will not be accountable for what they have done.
They are a community which has gone before. Their earnings are theirs and your earnings are yours, and you will not be asked about what they did.
That community has passed away. Theirs is what they did and yours what you have done. You shall not be questioned about their actions
That was a community from the past. They are responsible for what they earned, and you are responsible for what you earned. You are not answerable for anything they did.
That nation has passed away. It has received what it deserves, and you will receive what you deserve. You are not accountable for what they did.
That nation has passed away. It has received what it deserves, and you will receive what you deserve. You are not accountable for what they did.
That was a community that has passed away; for them was what they have earned, and for you is what you have earned; and you will not be asked what they were working.
The fools among the people will say: ' What has turned them from their Qiblah (direction of prayer) which they were facing at.' Say: ' Allah's is the East and the West; He guides whoever He pleases to a straight way '
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Nevertheless, these are a people who have passed on. They are responsible for their doings and you are responsible for your doings. (Keep this Law in mind). You will not even be asked of what they used to do
This is a people that have passed away; they shall have what they earned and you shall have what you earn, and you shall not be called upon to answer for what they did
Those are a people that have passed away, for them is what they have earned, and for you is what you earn, and you shall not be questioned as to what they did
That is a community that has passed away. Theirs is what they earned, and yours is what you earned, and you will not be questioned about that which they used to do
Those were a people that have passed away. They shall reap the fruit of what they did, and you of what you do! About their merits, there is no question in your case
That was a community that has passed on. They are responsible for their actions, and you are responsible for yours. You won’t be questioned about what they did.
That was a community that has passed. To them is what they have earned, and to you is what you have earned. And you will not be questioned about what they used to do
That is a nation which has passed on. It will have [the consequence of] what it earned, and you will have what you have earned. And you will not be asked about what they used to do
That is a nation that has passed away; theirs is what they earned, and yours is what you have earned; and you shall not be asked about what they used to do.
That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case
That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case
17
Ka'bah — Spiritual Centre
۞ سَیَقُولُ ٱلسُّفَهَاۤءُ مِنَ ٱلنَّاسِ مَا وَلَّىٰهُمۡ عَن قِبۡلَتِهِمُ ٱلَّتِی كَانُوا۟ عَلَیۡهَاۚ قُل لِّلَّهِ ٱلۡمَشۡرِقُ وَٱلۡمَغۡرِبُۚ یَهۡدِی مَن یَشَاۤءُ إِلَىٰ صِرَ ٰطࣲ مُّسۡتَقِیمࣲ ١٤٢
The foolish people will say, ‘What has turned them away from the prayer direction they used to face?’ Say, ‘East and West belong to God. He guides whoever He will to the right way.’
The fools among the people will say: "What has turned those (Muslims) from their Qiblah (prayer direction) which they used to face in prayer?" Say (O Muhammad): "To Allah belongs the east and the west. He guides whom He wills to the Right Way."
Anon will the foolish among mankind say: what hath turned them away from their Qiblah whereon they had been? Say thou: unto Allah belongeth the east and the west he guideth whomsoever He listeth unto a straight path
The foolish will now ask and say: "What has made the faithful turn away from the Qiblah towards which they used to pray?" Say: "To God belong the East and the West. He guides who so wills to the path that is straight."
Among the people there are those with limited understanding and a wretched state of life, who say “What (excuse) has turned them away from their old qiblah (i.e. from Jerusalem to Kaaba)?” Say, “To Allah belongs the east and the west. He enables the realization that leads to one’s innermost reality for whom he wills (sirat al-mustaqeem).”
The fools among the people will ask, ´What has made them turn round from the direction they used to face?´* Say, ´Both East and West belong to Allah. He guides whoever He wills to a straight path.´
The foolish among the people will say, ‘What has turned them away from the qiblah they were following?’ Say, ‘To Allah belong the east and the west. He guides whomever He wishes to a straight path.’
The (hypocritical) fools among the people will say, "What has turned them from the direction they were facing in the Prayer?" Say (O Messenger): "To God belong the east and the west (and therefore the whole earth with its easts and wests; in whatever direction He wants us to turn, we turn). He guides whomever He wills to a straight path."
The weak-minded among the people will say, `What has made these (Muslims) turn from their (first) Qiblah (- the direction they were facing in their Prayer, the holy place of worship at Jerusalem) to which they conformed (so far)?' Say, `To Allah belongs the east and the west, He guides him who wishes (to be guided) to the right path.
The fools among the people will say, 'What has turned them from the direction they were facing in their prayers aforetime?' Say: "To God belong the East and the West; He guides whomsoever He will to a straight path.
The fools among people say: “What turned them away from their qiblah (direction of mandatory prayer) which they had?” Say: “The east and the west belong to God, He guides whom He wants to a straight path.”
Foolish people will say: “How come they were praying towards Jerusalem and now suddenly they changed their direction towards Mecca? Let them know: “East or west belongs to God and He is the One Who shows the way to be followed to those who He is pleased with.”
The foolish among the people will say, “What has turned them from the qibla to which they were accustomed?” Say, “To God belong both East and West, He guides whom He wills to a straight way.
The fools among mankind will say, “What has turned them away from the direction of prayer that they used to follow?” Saysg, “To Allah belong the East and the West. He guides whom He wills to a straight path.”
The fools among men will say, 'What has turned them from their qiblah, on which they were agreed?' Say, 'God's is the east and the west, He guides whom He will unto the right path.
So now the foolish people will say, "What has turned the Muslims away from the qiblah (prayer direction) which they formerly observed?"; proclaim, "To Allah only belong the East and the West; He guides whomever He wills upon the Straight Path."
The fools among the people will say, “What has turned them from their direction which they used to be on?” Say, “The east and the west belong to Allah. He guides whom He pleases to a way most upright.”
The foolish men will say, what hath turned them from their Keblah, towards which they formerly prayed? Say, unto God belongeth the east and the west: He directeth whom he pleaseth into the right way
The fools among men will say, "What has turned them from their Qiblah (direction, focus, goal), to which they were used?" Say, "Allah´s is the East and the West, He guides whom He will unto the Straight Way."
The fools among the people will say: 'What has made them turn away from the direction they were facing? ' Say: 'The east and the west belong to Allah. He guides whom He will to the Straight Path.
The foolish ones will say, "What hath turned them from the kebla which they used?" SAY: The East and the West are God's. He guideth whom he will into the right path
Soon the fools among the people would say: “What had made them revert from their Qiblah which they were attached to.” Say: “To Allah belong the East and the West. He guides whom He thinks proper to Sirat-al-Mustaqim
The fools among humanity say: What turned them from their direction of formal prayer to which they had been towards? Say: To God belongs the East and the West. He guides whom He wills to a straight path.
The ignorant among the people will ask, “What has turned (the believers) from the traditional direction of prayer?” Answer, “To Allah belong east and west. He guides whom He will to the Straight Way.”
The foolish will ask: "Why did they turn away from the Qiblah (the direction in prayer) towards which they used to face?" O Muhammad, say: "East and West belong to Allah; He guides whomever He wishes to the Right Way."
Of course, the foolish people will say, "What has turned them abruptly away from the giblah towards which they formerly used to turn their faces in prayer?" Tell them, O Messenger, ´´East and West all belong to Allah; He shows the Right Way to anyone He wills."
The fools among the people will say: "What has turned them from their qiblah which they had?" Say: The East and the West belong only to Allah; He guides whom He pleases to the right path
The foolish among the people will say, "What has turned them from their Qiblah * towards which they used to (face)?" say "The east and the west are Allah's, He guides whom He wills, towards the straight path." *Direction in which Muslims are required to face during Worship (salat).
The fools among the people will say, "What turned them from their Qibla , which they had been facing?" Say, "The East and the West are all Allah'sh. HE guides whom He wills to the Straight Pat !"
Now the foolish will say: ‘What has turned away these (Muslims) from their Qibla (Bayt al-Maqdis in Jerusalem) to which they used to face (before)?’ Say: ‘The east and the west (all) belong to Allah alone. He guides whom He pleases to the straight path.
The foolish from amongst the people will Say: "What has turned them away from the focal point that they were on" Say: "To God is the east and the west, He guides whomsoever He wishes to a straight path."
The foolish from among the people will say: "What has turned them away from the focal point that they were on?" Say: "To God are the east and the west, He guides whomsoever He wishes to a straight path."
The foolish from among the people will say: "What has turned them away from the focal point that they were on?" Say: "To God is the east and the west, He guides whomsoever He wishes to a straight path."
The ignorant/foolish from the people will say: "What turned them away from their (prayer) direction ,which they were on it?" Say: "To God (are) the sunrise/east and the sunset/west, He guides whom He wills/wants to a straight/direct road/way."
THE WEAK-MINDED among people will say, "What has turned them away from the direction of prayer which they have hitherto observed?" Say: "God's is the east and the west; He guides whom He wills onto a straight way."
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The foolish ones among mankind will say, "What has turned them away from their Qiblah (The Qiblah is the Kacbah at Makkah, towards which the Muslims face in prayer) which they had been (facing)?" Say, "To Allah (belong) the East and West; He guides whomever He decides to a straight Path."
The foolish of the people will say: What hath turned them from the qiblah which they formerly observed? Say: Unto Allah belong the East and the West. He guideth whom He will unto a straight path
Fools will soon say, "What has made them (Muslims) change the direction to which they had been facing during their prayers (the qibla) ?" (Muhammad), tell them, "Both the East and West belong to God and He guides (whomever He wants), to the right direction."
The foolish among the people will say: .What has turned them away from their Qiblah which they used to observe?. Say: .To Allah belong the East and the West. He guides whom He wills to a straight path
The spiritually blind among the people will say: "What has made them turn away from the direction which they had been facing during their prayers?" Say: “Unto Allâh belongs the East and West. He guides whomsoever He wills to the straight path."
The stupid ones among the people will wonder, "What made them (the muslims) face away from the ´Qibla´ they used to turn towards, while praying?" (´Qibla´: the primal center of worship _ the direction to turn to, while praying). Say, "The East and the West belong to Allah. He guides whom He wants to the straight path."
The feeble-minded among the people will say: ‘What has made them turn away from the direction of prayer which they had been facing during their prayers?’. Say: ‘To Allâh belong the East and West. He inspires with light of His Word whomsoever He wills to the straight path’.
And the fool among the people, were excited by the perception of an unexpected and inexplicable, bewildering event, so they began to speak their thoughts; they said: "What made the Muslims change their Qiblah, the direction to which they turn at prayer?" Say to them, O Muhammad: "To Allah belong the East with its four cardinal points where the sun rises and the West with its four cardinal points where the sun sets; He guides whom He will to the path of righteousness.."
Some foolish people will ask: “What has turned them away from the direction they used to pray in?” Say: “The East and The West belong to Allah. He guides to the straight path anyone who wants to be guided”.
The foolish among the people will ask, “Why did they turn away from the direction of prayer they used to face?” Say, ˹O Prophet,˺ “The east and west belong ˹only˺ to Allah. He guides whoever He wills to the Straight Path.”
The fools amongst people will say: What has turned them away from the prayer direction they used to follow? Say: To Allah belongs the East and the West, He guides whom He pleases unto a straight path.
The foolish will ask: ‘What has made them turn away from their former qiblah?‘¹ Say: ‘The East and the West are God‘s. He guides whom He will to a straight path.‘
The fools among the people would say, "Why did they change the direction of their Qiblah?" Say, "To GOD belongs the east and the west; He guides whoever wills in a straight path."
Foolish people will say, "What turned them away from their former prayer direction?" Say, "East and West belong to God. He guides whoever wants to be guided to a straight path."
Foolish people will say, “What turned them away from their former prayer direction?” Say, “East and West belong to God. He guides whoever wants to be guided to a straight path.”
The imbeciles among the people will say, “What has turned them away from their qibla (The direction of prayer) which they were on?” Say, “For Allah are the East and the West. He guides whom He wills to a straight path.”
And thus have we made you an ummat of midding stand that you may be witnesses over mankind, and the messenger may be (a) witness over you. we did not make the (former) Qiblah (direction of prayer) towards which you were facing at, except that we might distinguish him who follows the messengerfrom him who truns back upon his heels; it was indeed hard except for those whom Allah has guided. Allah would never let your faith be wasted - truly Allah is to mankind Most Affectionate, Most Merciful
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The people of little understanding will say, "What has turned them from the Center of Devotion (Jerusalem) which people formerly observed? Say, "The East and the West belong to Allah." He shows the Straight Path to him who wills to be shown it."
The fools among the people will say: What has turned them from their qiblah which they had? Say: The East and the West belong only to Allah; He guides whom He likes to the right path
The fools among the people will say `What has turned them away from their Qiblah which they followed?' Say, `To ALLAH belong the East and the West. HE guides whom HE pleases to the right path.
The fools among the people will say, “What has turned them away from the qiblah they had been following?” Say, “To God belong the East and the West. He guides whomsoever He will unto a straight path.
The foolish ones among the men, will say: "What has turned them (the believers) away from their Qibla (the direction of prayer) that they were used to praying?" Say: "To Allah belong both the East and West: He guides whom He will to the Straight Path."
The foolish among the people will say, “Why did they change their prayer direction?” Say: “To God belong the East and the West, He guides whom He wills to a straight path.”
The ignorant among the people will say, 'What has turned them away from the direction of prayer they once followed?' Say, 'To God belong the East and the West. He guides whom He wills to a straight path.'
The foolish among the people will say, "What has turned them away from their qiblah, which they used to face?" Say, "To Allah belongs the east and the west. He guides whom He wills to a straight path."
The fools among the people will soon say, 'What has turned them from their direction of prayer which they were upon?' Say, 'God's is the east and the west, He guides whom He wills to a straight way.'
The fools among the people will say: "What hath turned them from the Qibla to which they were used?" Say: To God belong both east and West: He guideth whom He will to a Way that is straight
The fools among the people will say: "What hath turned them from the Qibla to which they were used?" Say: To Allah belong both east and West: He guideth whom He will to a Way that is straight
وَكَذَ ٰلِكَ جَعَلۡنَـٰكُمۡ أُمَّةࣰ وَسَطࣰا لِّتَكُونُوا۟ شُهَدَاۤءَ عَلَى ٱلنَّاسِ وَیَكُونَ ٱلرَّسُولُ عَلَیۡكُمۡ شَهِیدࣰاۗ وَمَا جَعَلۡنَا ٱلۡقِبۡلَةَ ٱلَّتِی كُنتَ عَلَیۡهَاۤ إِلَّا لِنَعۡلَمَ مَن یَتَّبِعُ ٱلرَّسُولَ مِمَّن یَنقَلِبُ عَلَىٰ عَقِبَیۡهِۚ وَإِن كَانَتۡ لَكَبِیرَةً إِلَّا عَلَى ٱلَّذِینَ هَدَى ٱللَّهُۗ وَمَا كَانَ ٱللَّهُ لِیُضِیعَ إِیمَـٰنَكُمۡۚ إِنَّ ٱللَّهَ بِٱلنَّاسِ لَرَءُوفࣱ رَّحِیمࣱ ١٤٣
We have made you [believers] into a just community, so that you may bear witness [to the truth] before others and so that the Messenger may bear witness [to it] before you. We only made the direction the one you used to face [Prophet] in order to distinguish those who follow the Messenger from those who turn on their heels: that test was hard, except for those God has guided. God would never let your faith go to waste [believers], for God is most compassionate and most merciful towards people
Thus We have made you a just nation so that you are witnesses over mankind and the Messenger be witness over you. And We have made the Qiblah (towards Jerusalem) which you used to face, only to test those who followed the Messenger (Muhammad) from those who would turn on their heels (disobey). Indeed it was hard test except for those whom Allah guided. And Allah does not let your faith (prayers) be lost. Truly, Allah is full of Kindness, the Merciful to mankind.
And in this wise We have made you a community justly balanced, that ye may be witness against the man kind and that the apostle may be in regard to you a witness. And We appointed not the Qiblah which thou hast had save in order that We might know him who followeth the apostle from him who turnoth back upon his heels. And of a surety the change is grievous save unto those whom Allah hath guided. And Allah is not one to let your faith go wasted; verily Allah is unto mankind Tender, Merciful
We have made you a temperate people that you act as witness over man, and the Prophet as witness over you. We decreed the Qiblah which you faced before that We may know who follow the Apostle and who turn away in haste. And this was a hard (test) except for those who were guided by God. But God will not suffer your faith to go waste, for God is to men full of mercy and grace
And thus we have made you a witness over the people and the Rasul a witness (an observer of the disclosure of the Names) over you. You are a just community (based on fairness and rightness). We changed the qiblah (direction) that you used to face to distinguish those who follow the Rasul from those who turn away and go back. This is very difficult for those other than whom Allah has guided. And never will Allah let your faith be fruitless. Indeed Allah is the Ra’uf and the Rahim, manifesting from the essence of man.
In this way We have made you a middlemost community, so that you may act as witnesses against mankind and the Messenger as a witness against you. We only appointed the direction you used to face in order to distinguish those who follow the Messenger from those who turn round on their heels. Though in truth it is a very hard thing — except for those Allah has guided. Allah would never let your iman go to waste. Allah is All-Gentle, Most Merciful to mankind.
Thus We have made you a middle nation that you may be witnesses to the people, and that the Apostle may be a witness to you. And We did not appoint the qiblah you were following but that We may ascertain those who follow the Apostle from those who turn back on their heels. It was indeed a hard thing except for those whom Allah has guided. And Allah would not let your prayers go to waste. Indeed Allah is most kind and merciful to mankind
And in that way (O Community of Muhammad! whereas others turn in different directions and, straying from the Straight Path, falter between extremes in thought and belief) We have made you a middle-way community, that you may be witnesses for the people (as to the ways they follow), and that the (most noble) Messenger may be a witness for you. We formerly appointed (the Bayt al-Maqdis in Jerusalem) the direction to turn in the Prayer (and now are about to change it) so that We may determine who truly follows the Messenger from him who turns back on his heels (when the Messenger’s way does not suit his desires). And indeed that testing was burdensome, save for those whom God has guided (and made steadfast in faith). God will never let your faith go to waste. Surely God is for the people All-Pitying, All-Compassionate
And thus have We made you a nation exalted and justly balanced so that you may be a guiding example for all mankind (by carrying to them what you have learnt about Islam), and this perfect Messenger (of God) may be a guiding example for you. And We did not make that which you would have to be the Qiblah but that We might distinguish him who follows the Messenger from him who turns upon his heels. And this (change of Qiblah) is indeed a hard (test) except for those whom Allah has guided aright. It was not Allah's purpose that your faith and your worship should go in vain. Surely, Allah is Compassionate and Ever Merciful to the people
Thus We appointed you a midmost nation that you might be witnesses to the people, and that the Messenger might be a witness to you; and We did not appoint the direction thou wast facing, except that We might know who followed the Messenger from him who turned on his heels -- though it were a grave thing save for those whom God has guided; but God would never leave your faith to waste - truly, God is All-gentle with the people, All-compassionate
And like that We made you a moderate (and fair) group so that you will be witnesses over people, and the messenger will be a witness over you. And We only appointed the qiblah that you used to face, in order that We know those who follow the messenger from anyone who turns back on his heel (to his old ways). And that was indeed a great (test) except for those whom God guided. And God is not to waste your belief. Indeed, God is gentle and merciful to people.
I (God) have shown you a way to make you a justly balanced nation so that you may become a frame of references for the entire humanity. As to your frame of reference, you have your Prophet to follow. My commandment to take the direction of Jerusalem for saying your prayer was simply a trial to see who will follow the Prophet and who will disregard him. It was indeed a hard test (for the Arabs not to pray towards Mecca) but of course not for the believers who have been guided by God. Rest assured that God will not let this faith of yours being unnoticed as God is the Most King to the mankind and the Most Forgiving
Thus we have made you a balanced community, that you might be witnesses over the nations, and the messenger a witness over you. And We appointed the qibla from that which you were used to, only to make evident he who followed the messenger and he who would turn on his heels. Indeed it was momentous, except for those guided by God. And never would God make your faith meaningless, for God is to all people full of kindness, the Merciful Redeemer
And thus have We made you a middle community, that you may be witnesses over humanity and that the Messenger may be a witness over you. Thus We only assigned the direction of prayer, which you formerly followed, that We may distinguish the one who follows the Messenger from the one who turns on his heels. And it was indeed difficult, except for those whom Allah has guided. But never would Allah let your faith go to waste; indeed, towards mankind, Allah has always been truly Compassionate, Bestowing of mercy.
Thus have we made you a middle nation, to be witnesses against men, and that the Apostle may be a witness against you. We have not appointed the qiblah on which thou wert agreed, save that we might know who follows the Apostle from him who turns upon his heels although it is a great thing save to those whom God doth guide. But God will not waste your faith, for verily, God with men is kind and merciful
And so it is that We have made you the best nation* for you are witnesses** against mankind, and the Noble Messenger is your guardian and your witness; and (O dear Prophet Mohammed - peace and blessings be upon him) We had appointed the qiblah which you formerly observed only to see (test) who follows the Noble Messenger, and who turns away; and it was indeed hard except for those whom Allah guided; and it does not befit Allah’s Majesty to waste your faith! Indeed Allah is Most Compassionate, Most Merciful towards mankind. (The best Ummah is that of Prophet Mohammed - peace and blessings be upon him. **The Holy Prophet is a witness from Allah.
And thus We have appointed you a nation of just middle so that you may be witnesses over the mankind and that the messenger may be a witness over you. And We did not appoint the direction on which you were before except for the purpose that We may mark out who follows the messenger from him who turns back on his heels. And truly it surely was a hard test except for those whom Allah guided. And Allah surely was not going to let your faith go in waste. Truly Allah is surely All-tender, Most Merciful for the mankind.
Thus have we placed you, O Arabians, an intermediate nation, that ye may be witnesses against the rest of mankind, and that the Apostle may be a witness against you. We appointed the Keblah towards which thou didst formerly pray, only that we might know him who followeth the Apostle, from him who turneth back on his heel; though this change seem a great matter, unless unto those whom God hath directed. But God will not render your faith of none effect; for God is gracious and merciful unto man
Thus have We made you a middle (or justly balanced) nation, to be witnesses against men, and that the Apostle may be a witness against you. We have not appointed the Qiblah (direction, focus, goal) which you were used to, save that We might know (test) w
And so We have made you a median nation, in order that you will be a witness above the people, and that the Messenger be a witness above you. We did not change the direction that you were facing except that We might know who followed the Messenger from him who turned on both his heels. Though it was a hardship except for those whom Allah has guided. But Allah would never waste your faith. Indeed, Allah is Gentle with people, the Most Merciful
Thus have we made you a central people, that ye may be witnesses in regard to mankind, and that the apostle may be a witness in regard to you. We appointed the kebla which thou formerly hadst, only that we might know him who followeth the apostle, from him who turneth on his heels: The change is a difficulty, but not to those whom God hath guided. But God will not let your faith be fruitless; for unto man is God Merciful, Gracious
And thus We evolved you as an ideal Ummah so that you become witnesses over mankind and the Messenger becomes a witness over you. And We did not prescribe the Qiblah which you patronise except that We might know who copies the Messenger, from that who turns away upon his two heels. And certainly it is extremely hard except for those whom Allah has guided. And Allah would never be one who may make your faith of no effect. Verily Allah is Full of Kindness, continuously Merciful to mankind
And, thus, We made you a middle community that you be witnesses to humanity, and that the Messenger be a witness to you. And We made not the direction of the formal prayer which thou hadst been towards but that We make evident whoever follows the Messenger from him who turns about on his two heels. And, truly, it had been grave, but for those whom God guided. And God had not been wasting your belief. Truly, God is Gentle toward humanity, Compassionate.
[By giving Muslims a new direction of prayer,] We have made you a moderate faith community, so that you may be witnesses for the nations. The messenger is a witness over all of you. We originally appointed the old direction of prayer as a test to see who would follow the messenger and who would give up. It seemed like a big deal except to those guided by Allah. Allah would never allow your faith to be annulled. To all people, Allah is the Kindest, the Most Merciful.
We have made you a moderate Ummah (nation) so that you may testify against mankind and that your own Messenger may testify against you. We decreed your former Qiblah only to distinguish those who are the real followers of the Messenger from those who would back away from the faith. It was indeed a hard test except for those whom Allah has guided. Allah wants not to make your faith fruitless. Allah is Compassionate and Merciful to mankind
Thus have We made you a Community of the "Golden Mean" so that you may be witnesses in regard to mankind and the Messenger may be a witness in regard to you. We had appointed the former giblah towards which you used to turn your face merely to test who would follow the Messenger and who would turn back. It was indeed a hard test but not for those who had been blessed with Guidance from Allah. Allah will not let go to waste this faith of yours; rest assured that He is full of pity and mercy for mankind
And thus We have made you an exalted nation that you may be the bearers of witness to the people and (that) the Messenger may be a bearer of witness to you. And We did not make that which thou wouldst have to be the qiblah but that We might distinguish him who follows the Messenger from him who turns back upon his heels. And it was indeed a hard test except for those whom Allah has guided. Nor was Allah going to make your faith to be fruitless. Surely Allah is Compassionate, Merciful, to the people
And thus We have made you a middle community (probably with respect to location and time) that you may be witnesses (by keeping an eye) on mankind and the messenger may be a witness ( by keeping an eye) on you. And We had appointed the Qiblah, towards which you used to (turn earlier), only to know (distinguish) one who follows the messenger, from one who turns away on his heels. And that was a great (test) except for those whom Allah had guided, and Allah will not waste your belief, Allah is certainly full of pity for human beings, Merciful.
And, in like manner, have We made youan equitably balanced focal community so that you be witnesses over mankind; and the Messenger is a witness over you. And We did not but make the Qiblah, you had been facingh, a test to distinguish one who would obey the Messenger from the one who would turn about on one's heels. And it has been indeed hard — but not for those whom Allah has guided. And Allah is not One to let your Faith go waste. Surely, Allah is kind and merciful indeed to mankind
And, in the same way, (O Muslims,) We made you the best Umma (Community—fair to all with a tolerant, moderate and balanced outlook) so that you may bear witness to the people, and (Our exalted) Messenger (blessings and peace be upon him) bears witness to you. And We appointed the Qibla (the direction of Prayer), which you used to face before, only to bring to light (by trial) who would follow (Our) Messenger and who would turn back upon his heels. And this (change of Qibla) was indeed a hard task, but not for those whom Allah blessed with guidance (and gnosis of spiritual truths). And it is not Allah’s Glory to void your faith (without any reason). Allah is surely Most Clement, Ever-Merciful to mankind
And as such, We have made you a balanced nation so that you may be witness over the people, and that the messenger may be witness over you. And We did not make the focal point that you became on except to know who follows the messenger from those who will turn on their heels. It was a great thing indeed except for those whom God had guided; God was not to waste your belief. God is Merciful and Compassionate over the people
And as such, We have made you a balanced nation so that you may be witness over the people, and that the messenger may be witness over you. And We did not make the focal point that you became on except to distinguish who follows the messenger from those who will turn on their heels. It was a great thing indeed except for those whom God had guided; God was not to waste your belief. God is Merciful and Compassionate over the people.
And as such, We have made you a balanced nation so that you may be witness over the people, and that the messenger may be witness over you. And We did not make the focal point that you came on except that We may know who is following the messenger from those who will turn on their heels. It was a great thing indeed except for those whom God had guided; God was not to waste your belief. God is Merciful and Compassionate over the people.
And like that We made you a moderate/reasonable nation to be witnesses on the people, and the messenger be (a) witness on you, and We did not make the (prayer) direction that you were on it, except to know who follows the messenger from who returns on his two heels , and that truly (was) big/great (E) except on those who God guided, and God was not to waste your faith/belief, that God (is) with the people merciful/compassionate (E) , most merciful
And thus have We willed you to be a community of the middle way, so that [with your lives] you might bear witness to the truth before all mankind, and that the Apostle might bear witness to it before you. And it is only to the end that We might make a clear distinction between those who follow the Apostle and those who turn about on their heels that We have appointed [for this community] the direction of prayer which thou [O Prophet] hast formerly observed: for this was indeed a hard test for all but those whom God has guided aright. But God will surely not lose sight of your faith-for, behold, God is most compassionate towards man, a dispenser of grace
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And thus We have made you a middle nation to be witnesses over mankind, and (for) the Messenger to be a witness over you. And in no way did We make the Qiblah which you had been (facing), except that We should know who closely followed the Messenger from him who turned over on his heels. And decidedly it was indeed a great thing (i.e. Formidable, hard) except for the ones whom Allah has guided, and in no way will Allah indeed waste your belief. Surely Allah is indeed Ever-Compassionate, Ever-Merciful to mankind
Thus We have appointed you a middle nation, that ye may be witnesses against mankind, and that the messenger may be a witness against you. And We appointed the qiblah which ye formerly observed only that We might know him who followeth the messenger, from him who turneth on his heels. In truth it was a hard (test) save for those whom Allah guided. But it was not Allah's purpose that your faith should be in vain, for Allah is Full of Pity, Merciful toward mankind
We have made you (true Muslims) a moderate nation so that you could be an example for all people and the Prophet an example for you. The direction which you had been facing during your prayers (the qibla) was only made in order that We would know who would follow the Messenger and who would turn away. It was a hard test but not for those to whom God has given guidance. God did not want to make your previous prayers worthless; God is Compassionate and All-merciful
In the same way We made you a moderate Ummah (community), so that you should be witnesses over the people, and the Messenger a witness to you. And We did not prescribe the Qiblah which you used to observe except to know the one who follows the Messenger as distinct from the one who turns on his heels. It was burdensome indeed, but not on those whom Allah guided. Allah will not allow your faith go to waste. Certainly Allah is very kind, very merciful to the people
Thus, We made you a moderate community in order that you may be witnesses against mankind, and the ‘Messenger’ may be a witness against you. We have changed the direction which you had been facing during your prayers so that We may know who will follow the ‘Messenger’ and who will turn back upon his heels. Indeed, it was difficult but not for those whom Allâh has already given them the revelation in the knowledge of Him. Never would Allâh make your Faith be in vain. Indeed, Allâh is All-Gentle with the people, All-Compassionate.
Thus, We have made you a balanced (and upright) nation; so you may be the witness over mankind, and the messenger would be the witness over you. We had designated your previous ´Qibla´ _ (the prayer direction) _ as a test: so as to distinguish those of you who follow the messenger, apart from those who turn back on their heels. It was (a choice) difficult (and daunting), except for those whom Allah guided. Allah is not the One to let your faith go to waste. Allah is certainly full of kindness and mercy for mankind
As so We made you a moderate community in order that you may be witnesses against mankind and the Messenger may be a witness against you. We have changed the direction of prayer which you had been facing during your prayers in order to identify those who will yield (to what has been reveled to) the Messenger and those who will turn back upon their heels. Indeed, it was difficult but not for those whom Allâh has already given them the revelation in the full knowledge of Him. Never would Allâh make your Faith be in vain. Most certainly Allâh is All-Gentle with the people, All-Compassionate.
Thus We made an ‘Umma (nation) of you Muslims with balanced reason so that you be witnesses of peoples’ actions characterizing their rival systems. The Prophet would be a witness of your actions, and your deeds are a witness of your worth. We initially established AL-Quds as the Kiblah toward which you, Muhammad, turned in prayer distinguishing those who obey the Prophet and exposing the disobedient who turn on their heels, reversing their position. This was hard on those with the rich legacy of Ibrahim before them but they bowed to Providence as their guide. Allah was not going to annul your religious and spiritual virtues, for Allah displays kindness to those who serve Him and those who do not: His mercy is extended to all
So We made you a well-balanced nation, to be witnesses against humanity, and the Messenger will be your witness. We only established your previous prayer direction towards Aqsa Mosqueto distinguish those who follow the Messenger from those who turn on their heels. This was indeed a difficult test, except for those whom Allah has guided; Allah will never allow your prayer to go to waste. Indeed, Allah is Most Kind and Gracious to people.
And so We have made you ˹believers˺ an upright community so that you may be witnesses over humanity and that the Messenger may be a witness over you. We assigned your former direction of prayer only to distinguish those who would remain faithful to the Messenger from those who would lose faith. It was certainly a difficult test except for those ˹rightly˺ guided by Allah. And Allah would never discount your ˹previous acts of˺ faith. Surely Allah is Ever Gracious and Most Merciful to humanity.
In this way We have made you a balanced community, so that you would be witnesses against mankind, and the messenger would be a witness against you. And We only arranged for the prayer direction which you used to follow, so that We could tell the one who follows the messenger from the one who makes a U-turn. And it was surely a big deal except for those whom Allah guided; and Allah won´t waste your faith, for Allah is lenient and merciful towards people.
Thus have We made you a just community, so that you may testify against mankind and that your own Apostle may testify against you. We decreed your former qiblah only in order that We might know the Apostle‘s true adherents and those who were to disown him. It was indeed a hard test, but not to those whom God has guided. God‘s aim was not to make your faith fruitless. God is benignant and compassionate to mankind
We thus made you an impartial community, that you may serve as witnesses among the people, and the messenger serves as a witness among you. We changed the direction of your original Qiblah only to distinguish those among you who readily follow the messenger from those who would turn back on their heels. It was a difficult test, but not for those who are guided by GOD. GOD never puts your worship to waste. GOD is Compassionate towards the people, Most Merciful.
We have made you a moderate nation, so that you may bear witness to humanity and the Messenger may bear witness to you. We made your former prayer direction only so that we could know who would follow the Messenger and who would turn away from him. This change was too much to bear except for those whom God has guided. God will surely not lose sight of your faith. God is compassionate and Merciful-to-all people.
We have made you a moderate nation so that you may bear witness to humanity, and the Messenger may bear witness to you. We made your former prayer direction only so that we could know who would follow the Messenger and who would turn away from him. This change was too much to bear except for those whom God has guided. God will surely not lose sight of your faith. God is compassionate and Merciful to people.
And such that we set you up as a moderate community, to be a witness against the people, and the Messenger be a witness against you. We only set up qibla (The direction of prayer), which you were on, except for knowing those who follow the Messenger from those who turn on their heels. And that was big, except for those whom Allah has guided. And Allah would not let your faith be lost. Surely Allah is towards the people Clemency, Merciful.
Indeed We see turning your face (O' Muhammad) to the heavens, and now We shall turn you (in prayer) to a Qiblah that you shall be pleased with
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And, thus it is: We have appointed you a middle and just Community that you would be watchers over all mankind and that the Messenger be a witness against you. (It will be your sacred duty to ensure that no people on earth will oppress others). So far as the transformation of the Center of devotion is concerned, it has distinguished between those who succumb to traditional and nationalistic preferences from those who see all mankind as one nation and follow the Messenger. And the Messenger is fulfilling Allah's Command for the Unity of Mankind. In fact it was a hard test except for those who have attained Allah's Guidance. Allah never lets your Faith go in vain. Verily, Allah is Compassionate and Merciful to all mankind
And thus We have made you a medium (just) nation that you may be the bearers of witness to the people and (that) the Messenger may be a bearer of witness to you; and We did not make that which you would have to be the qiblah but that We might distinguish him who follows the Messenger from him who turns back upon his heels, and this was surely hard except for those whom Allah has guided aright; and Allah was not going to make your faith to be fruitless; most surely Allah is Affectionate, Merciful to the people
And thus have WE made you an exalted nation, that you may be guardians over the people and the Messenger of ALLAH may be a guardian over you. And WE did not appoint the Qiblah which thou didst follow; except that WE might know him who follows the Messenger of ALLAH from him who turns upon his heels. And this is indeed hard except for those whom ALLAH has guided. And ALLAH would never let your faith go in vain; surely, ALLAH is compassionate and Merciful to the people
Thus did We make you a middle community, that you may be witnesses for mankind and that the Messenger may be a witness for you. And We only appointed the qiblah that you had been following to know those who follow the Messenger from those who turn back on their heels, and it was indeed difficult, save for those whom God guided. But God would not let your belief be in vain. Truly God is Kind and Merciful unto mankind
Thus have We made of you (believers) a nation of Muslims (followers of faith) justly balanced, that you may be witnesses over the nations, and the Prophet (Muhammad), a witness over yourselves; And We had appointed Qibla (the direction of prayer) to which you were used, only to test those who followed the Prophet (Muhammad) from those who would turn on their heels (from the Faith). indeed it was (a change) momentous, except to those guided by Allah. And Allah would never make your faith ineffective. Most surely, Allah is for the mankind Full of Kindness (Ra'uf), Most Merciful (Raheem)
We made you a balanced community so that you may be witnesses over humanity, and the Messenger may be a witness over you. We established your former prayer direction to differentiate those who follow the Messenger from those who turn back on their heels. It was indeed significant, except for those whom God has guided. God won’t let your faith be wasted. Indeed, God is, to the people, Kind and Merciful.
Thus We made you a moderate community, that you may be witnesses to humanity, and that the Messenger may be a witness to you. We only established the direction of prayer, which you once followed, that We may distinguish those who follow the Messenger from those who turn on their heels. It is indeed difficult, except for those whom God has guided. But God would never let your faith go to waste. God is Kind towards the people, Merciful
And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom Allah has guided. And never would Allah have caused you to lose your faith. Indeed Allah is, to the people, Kind and Merciful
And thus We have made you a middle nation, to be witnesses against mankind, and that the messenger may be a witness against you. And We did not appoint the direction of prayer you were facing, except that We might know who followed the messenger from him who turned on his heels. And indeed, it was certainly a grave thing except for those whom God has guided; but God will not waste your faith. Indeed, God with mankind is surely pitying, compassionate.
Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Apostle a witness over yourselves; and We appointed the Qibla to which thou wast used, only to test those who followed the Apostle from th ose who would turn on their heels (From the Faith). Indeed it was (A change) momentous, except to those guided by God. And never would God Make your faith of no effect. For God is to all people Most surely full of kindness, Most Merciful
Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; and We appointed the Qibla to which thou wast used, only to test those who followed the Messenger from those who would turn on their heels (From the Faith). Indeed it was (A change) momentous, except to those guided by Allah. And never would Allah Make your faith of no effect. For Allah is to all people Most surely full of kindness, Most Merciful
قَدۡ نَرَىٰ تَقَلُّبَ وَجۡهِكَ فِی ٱلسَّمَاۤءِۖ فَلَنُوَلِّیَنَّكَ قِبۡلَةࣰ تَرۡضَىٰهَاۚ فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِۚ وَحَیۡثُ مَا كُنتُمۡ فَوَلُّوا۟ وُجُوهَكُمۡ شَطۡرَهُۥۗ وَإِنَّ ٱلَّذِینَ أُوتُوا۟ ٱلۡكِتَـٰبَ لَیَعۡلَمُونَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّهِمۡۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا یَعۡمَلُونَ ١٤٤
Many a time We have seen you [Prophet] turn your face towards Heaven, so We are turning you towards a prayer direction that pleases you. Turn your face in the direction of the Sacred Mosque: wherever you [believers] may be, turn your faces to it. Those who were given the Scripture know with certainty that this is the Truth from their Lord: God is not unaware of what they do
Surely! We have seen the turning of your (Muhammad’s) face towards the heaven. Surely, We shall turn you to a Qiblah that shall please you. So turn your face towards the Sacred Masjid (at Makkah). Wherever you people are, turn your faces in prayer towards it. Certainly, those who were given the Scriptures know well that the truth is from their Lord. And Allah is not unaware of what they do.
Oft We have seen the turning of thy face to the heaven, wherefore We shall assuredly cause thee to turn towards the Qiblah which shall please thee. Turn then thy face toward the Sacred Mosque; and turn ye, wheresoever ye be, your faces toward it. And verily those who are vouchsafed the Book know this to be the truth and from their Lord. Allah is not neglectful of that which they Work
We have seen you turn your face to the heavens. We shall turn you to a Qiblah that will please you. So turn towards the Holy Mosque, and turn towards it wherever you be. And those who are recipients of the Book surely know that this is the truth from their Lord; and God is not negligent of all that you do
We see the turning of your face (how you change from state to state in observation of the reality) towards heaven. (Based on ‘So wherever you turn, there is the Face of Allah’ why should one necessarily be bound to Jerusalem when one can turn to the Kaaba to which Abraham invited...) We will surely turn you to a qiblah with which you will be pleased. So turn your face (your observation of the Reality) toward al-Masjid al-Haram (Kaaba – absolute nothingness – the unknown – unmanifest). And wherever you are, turn your faces toward Him (align your consciousness with your essence). Indeed, those who have been given the Book (the knowledge of the reality and the sunnatullah) know well that it is the Truth from their Rabb. And Allah, as their innermost essential reality, is not unaware of what they do.
We have seen you looking up into heaven, turning this way and that, so We will turn you towards a direction which will please you. Turn your face, therefore, towards the Masjid al-Haram. Wherever you all are, turn your faces towards it. Those given the Book know it is the truth from their Lord. Allah is not unaware of what they do.
We certainly see you turning your face about in the sky. We will surely turn you to a qiblah of your liking: so turn your face towards the Holy Mosque, and wherever you may be, turn your faces towards it! Indeed those who were given the Book surely know that it is the truth from their Lord. And Allah is not oblivious of what they do
Certainly We have seen you (O Messenger) often turning your face to heaven (in expectation of a Revelation. Do not worry, for) We will surely turn you towards a direction that will please and satisfy you. (Now the time has come, so) turn your face towards the Sacred Mosque. (And you, O believers) turn your faces towards it wherever you are. Surely those who were given the Book (before, no matter if the hypocrites or the foolish among them deny or object to it) do know (the coming of this Prophet and this change of qiblah) to be true (commandments) from their Lord. God is not unaware or unmindful of whatever they do
Verily, We have seen the turning of your attention (O Prophet!) repeatedly towards heaven, We will certainly give you possession of the Qiblah of your liking. So turn your attention in the direction of Masjid al-Haram (- the Holy Mosque at Makkah) and wherever you (O Muslims!) be, turn your attentions in the direction of it. And surely those (scholars) who have been given the Scripture know for certain that this (change of Qiblah) is a true commandment proceeding from their Lord. And (as for the disbelievers,) Allah is not at all unmindful as to what they do
We have seen thee turning thy face about in the heaven; now We will surely turn thee to a direction that shall satisfy thee. Turn thy face towards the Holy Mosque; and wherever you are, turn your faces towards it. Those who have been given the Book know it is the truth from their Lord; God is not heedless of the things they do
We have seen the turning of your face in the sky, so We make you turn to a qiblah that it pleases you. So, turn your face toward the Sacred Mosque (Masjid-el-Haram), and wherever you are (during mandatory prayer) turn your faces toward it. Those who were given the book know that it is the truth from their Lord. And God is not unaware of what they do.
I have seen you turning your face towards the sky in praying. Now I command you to take the direction of Mecca, that you love so much, to offer your prayers. From now on, therefore, whoever you are, turn your face towards “Masjid-Al-Haram (the oldest place devoted to the worship of God; built by Abraham & Ishmael) in Mecca while offering a prayer. Those who believe in the Scripture know that this commandment comes from the Lord. God is not unaware of what they are doing (not respecting the Lord’s commandments.
We see you turning your face to the heavens. Now We will turn you to a qibla that will please you. So turn your face in the direction of the Sacred Masjid. Wherever you are, turn your faces in that direction. The people of the Book know well that it is the truth from their Lord, nor is God unmindful of what they do
We have surely seen the turning about of yoursg face towards the heaven. So We will turn you towards a direction that pleases you. So turn your face towards the Inviolable Mosque. And wherever youpl may be, turn your faces towards it. Indeed, those who were brought the Scripture know that it is the truth from their Lord. And Allah is not oblivious of what they do.
We see thee often turn about thy face in the heavens, but we will surely turn thee to a qiblah thou shalt like. Turn then thy face towards the Sacred Mosque; wherever ye be, turn your faces towards it; for verily, those who have the Book know that it is the truth from their Lord;- God is not careless of that which ye do
We observe you turning your face, several times towards heaven (O dear Prophet Mohammed - peace and blessings be upon him); so We will definitely make you turn (for prayer) towards a qiblah which pleases you; therefore now turn your face towards the Sacred Mosque (in Mecca); and O Muslims, wherever you may be, turn your faces (for prayer) towards it only; and those who have received the Book surely know that this is the truth from their Lord; and Allah is not unaware of their deeds. (Allah seeks to please the Holy Prophet – peace and blessings be upon him.
Indeed We see your turning your face in the sky. Surely We will turn you towards a direction with which you are pleased. So turn your face towards the sacred mosque and wherever you are, do turn your faces towards it and truly those who are given the book surely know that it indeed is the truth from their Lord and Allah is not unmindful about all that they do.
We have seen thee turn about thy face towards heaven with uncertainty, but we will cause thee to turn thy self towards a Keblah that will please thee. Turn therefore thy face towards the holy temple of Mecca; and wherever ye be, turn your faces towards that place. They to whom the scripture hath been given, know this to be truth from their Lord. God is not regardless of that which ye do
We see you often turn your face towards the heavens, but We will surely turn you to a Qiblah you shall like. Turn then your face towards the Sacred Mosque (Kaaba in Mecca); wherever you are, turn your faces towards it; for verily, the People of the Book
We have seen you turning your face towards the heaven, We shall surely turn you to a direction that shall satisfy you. So turn your face towards the Sacred Mosque (built by Abraham); wherever you are, turn your faces to it. ' Those to whom the Book was given know this to be the truth from their Lord. Allah is not inattentive of what they do
We have seen thee turning thy face towards every part of Heaven; but we will have thee turn to a kebla which shall please thee. Turn then thy face towards the sacred Mosque, and wherever ye be, turn your faces towards that part. They, verily, to whom "the Book" hath been given, know this to be the truth from their Lord: and God is not regardless of what ye do
Certainly, We take notice of the turning of your face in heaven. So, without doubt, We shall appoint you the governor of the Qiblah and this shall please you. So do turn your face (to the) Nucleus of Al-Masjid-al-Haram and wheresoever you people are, do turn your faces (towards) its nucleus. And certainly the people who were given Al-Kitab fully know that it is Al-Haqq from their Nourisher-Sustainer. And Allah is not unaware of what they practice
Surely, We see the going to and fro of thy face toward heaven. Then, We will turn thee to a direction of formal prayer that thou wilt be well pleased with it. Then, turn thy face to the direction of the Masjid al-Haram. And wherever you had been, turn your faces to its direction. And, truly, those who were given the Book know that it is The Truth from their Lord, and God is not One Who is Heedless of what they do.
We saw you turning your face toward Heaven, so We turned you to a favorable direction. Turn your face in the direction of the Holy Mosque. Wherever you are, face in that direction. The people of the Book realize that this is truth from their Lord. Allah is never unaware of what they do.
O Muhammad, many a time We noticed you turning your face towards heaven; now We will make you turn towards a Qiblah that will please you. Turn your face during Salah towards the Sacred Mosque (Ka'bah); wherever you are turn your face in that direction. The people of the Book know this to be the truth from their Lord. Allah is not unaware of what they do
We have seen you (O Muhammad), turning your face over and over again towards Heaven. Now, therefore, We turn you towards the giblah that you like best: so turn your face towards the Masjid Haram. Henceforth, wheresoever you may be, turn your face at prayer towards it. The people who were given the Book know it well that the commandment (about the change of giblah) is in fact from their Lord, and is based on the Truth, but Allah is not unaware of what they are doing (in spite of this
Indeed We see the turning of thy face to heaven, so We shall surely make thee master of the qiblah which thou likest; turn then thy face towards the Sacred Mosque. And wherever you are turn your faces towards it. And those who have been given the Book certainly know that it is the truth from their Lord. And Allah is not heedless of what they do
We have surely seen you turning your face towards the sky, therefore We will definitely turn you towards the Qiblah with which you are pleased. So turn your face towards the direction of the Sacred Mosque (Kaaba) and wherever you are then turn your faces in that direction. And those who have been given the book, certainly know that this is the truth from their Fosterer, and Allah is not unaware of what they do.
WE did observe your face turning towards the sky; so We now turn you to the Qiblah you would like to have. Turn your face then towards the Sacred Place of Worship. And wherever you be, turn yourfaces towards it. And those on whom the Book has been bestowed know it for certain that this is the Truth from their Lord. And Allah is not unaware of what they do
(O Beloved!) We have been watching your radiant face turning frequently towards heaven. So We will indeed make you turn towards that Qibla (direction of Prayer) with which you feel pleased. So turn your face towards the Sacred Mosque now. And, wherever you are, (O Muslims,) turn your faces towards it. And those who have been given the Book definitely know that this (commandment of changing the Qibla) is the truth from their Lord. And Allah is not unaware of the works they are doing
We see the shifting of thy face towards the sky; We will thus set for you a focal point that will be pleasing to you: "You shall set yourself towards the Restricted Temple; and wherever you may be, you shall all set yourselves towards it." Those who have been given the Scripture know it is the truth from their Lord. And God is not unaware of what you do
We see the shifting of your face towards the heaven; We will thus set for you a focal point that will be pleasing to you: "You shall set yourself towards the Restricted Temple; and wherever you may be, you shall all set yourselves towards it." Those who have been given the Book know it is the truth from their Lord. And God is not unaware of what you do.
We see the shifting of your face in the heaven; We will set for you a focal point that will be pleasing to you: "You shall set your face towards the Restricted Temple; and wherever you may be, you shall all set your faces towards it." Those who have been given the Book know it is the truth from their Lord. And God is not unaware of what you do.
We have seen/understood your face turning around in the sky, so We will turn/enable/appoint you a (prayer) direction you accept/approve it, so turn your face towards the Mosque the Forbidden/Respected/Sacred and wherever you were so turn your faces towards it, and that those who were given The Book they know (E) that it is the truth from their Lord, and that God is not with neglecting/disregarding about what they make/do
We have seen thee [O Prophet] often turn thy face towards heaven [for guidance]: and now We shall indeed make thee turn in prayer in a direction which will fulfil thy desire. Turn, then, thy face towards the Inviolable House of Worship; and wherever you all may be, turn your faces towards it [in prayer]. And, verily, those who have been vouchsafed revelation aforetime know well that this [commandment] comes in truth from their Sustainer; and God is not unaware of what they do
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We have already seen the turning about of your face to the heaven; so We will indeed definitely turn you towards a Qiblah (Literally: their Qiblah) that shall satisfy you. So turn your face towards the Inviolable Mosque; and wherever you are, then turn your faces towards it. And surely the ones to whom the Book was brought do indeed know that it is the Truth from their Lord; and in no way is Allah ever heedless of whatever they do
We have seen the turning of thy face to heaven (for guidance, O Muhammad). And now verily We shall make thee turn (in prayer) toward a qiblah which is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wheresoever ye may be, turn your faces (when ye pray) toward it. Lo! Those who have received the Scripture know that (this revelation) is the Truth from their Lord. And Allah is not unaware of what they do
We certainly saw you (Muhammad) often turn your face to the sky, so We shall instruct you to face a qibla that you will like. (Muhammad) during prayer, turn your face towards the Sacred Mosque (in Makkah). Muslims, also, wherever you are, during your prayers, turn your faces towards the Sacred Mosque. The People of the Book certainly know that this command (to change the qibla) is truly from their Lord. God is not unaware of what they do
We have been seeing you turning your face to the heavens. So, We will certainly assign to you a Qiblah that you would like. Now, turn your face in the direction of the Sacred Mosque (Al-Masjid-ul-Haram), and (O Muslims), wherever you are, turn your faces in its direction. Even those who have been given the Book know well that it is the truth from their Lord, and Allah is not unaware of what they do
We see the turning of your face, (O’ Muhammad), towards the heaven, therefore, We will appoint you a new direction of prayer which you will be pleased with. Turn then your face towards the ‘Holy Mosque’ (at Mecca), and wherever you are, turn your face towards it. Indeed, those who have been given the ‘Scripture’, (the 'Torah'), will know that it is the truth from their Lord. Indeed, Allâh is not oblivious of what they do.
(Now) We have seen your face turning eagerly (and repeatedly) towards the heaven (for guidance). So, We will divert you (away from the present ´Qibla´) and let you switch to the ´Qibla´ of your liking. (Henceforth, while praying), turn to face the direction of the sacred mosque (at Makkah). Those given the scriptures (earlier) do definitely know that indeed, it is the truth from your Lord. Allah is not unaware of what they do
Verily We see the turning of your face to the heaven (for spiritual enlightenment). Now, therefore, We shall surely turn you to a (new) direction of prayer (Qibla) that shall satisfy you: turn then your face towards the Holy Mosque (at Mecca). And wherever you are, turn your face towards it. Indeed, those who have been given the Scripture will know that it is the truth from their Lord. Indeed, Allâh has complete knowledge of whatsoever they do.
We have seen you, O Muhammad, turning your face skyward in expectation of something desired, hopeful of a change relative to Ibrahim, leader of mankind. Thus, We will appoint a Kiblah for you to meet your expectation. Therefore, wherever you may be, turn your face in prayer toward the Sacred Mosque, the Ka’ba at Macca. As for Ahl Al-Kitab, they know this to be the truth from Allah, their Creator, and Allah is not unaware of all they do
We saw you turning your face towards the Heaven, and We shall turn you towards a direction of the prayer that will please you. So, now turn your face towards The Sacred Mosque. Wherever you are, turn your faces towards it. Those who were given The Book know wellthat this is the truth from their Lord, and Allah is aware of what they do
Indeed, We see you ˹O Prophet˺ turning your face towards heaven. Now We will make you turn towards a direction ˹of prayer˺ that will please you. So turn your face towards the Sacred Mosque ˹in Mecca˺—wherever you are, turn your faces towards it. Those who were given the Scripture certainly know this to be the truth from their Lord. And Allah is never unaware of what they do.
We saw you turn your face towards the sky, so We certainly give you a prayer direction with which you will be content. So turn your face towards the sacred mosque, and wherever you may be, turn your faces towards it. Those who received the book know for sure that this is the truth from their Lord, and Allah is not unaware of what they do.
Many a time have We seen you² turn your face hither and thither towards the sky. We will henceforth make you turn towards a qiblah that will please you. Turn your face towards the Holy Mosque; wherever you³ be, turn your faces towards it. Those to whom the Book was given know this to be the Truth from their Lord. God is never heedless of what they do.
We have seen you turning your face about the sky (searching for the right direction). We now assign a Qiblah that is pleasing to you. Henceforth, you shall turn your face towards the Sacred Masjid. Wherever you may be, all of you shall turn your faces towards it. Those who received the previous scripture know that this is the truth from their Lord. GOD is never unaware of anything they do.
We have seen you turning your face towards the heavens, so We will certainly turn a prayer direction for you that will please you. So turn your face toward the Sacred Sanctuary in Mecca, and wherever you are, turn your faces toward it. Those who were given the Book know that it is the truth from their Lord. God is aware of what they do.
We have seen you turning your face towards the heavens, so We will certainly turn a prayer direction for you that will please you. So turn your face toward the Sacred Sanctuary in Mecca, and wherever you are, turn your faces toward it. Those who were given the Book know that it is the truth from their Lord. God is aware of what they do.
We already have seen the turning of your face in the sky. So, we will appoint you to a (Qibla) that will satisfy you. So, appoint your face towards the Sacred Mosque. And wherever you may be, appoint your faces towards its direction. And surely those who were given the Book know that it is the right from their Lord; and Allah is not inattentive with what they are working.
Turn then your face towards the Sacred Mosque and wherever you are, turn your faces towards it (for prayer) and those who have been given the (earlier) Book know well that it is the truth from their Lord. And Allah is not at all heedless of what they do
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We know your eagerness O Messenger, to fulfill Our Command and to establish Ka'bah as the Center of Devotion for all humanity. Soon, you will happily administer the Sacred Masjid that is dear to you for its Sublime objective. Wherever each of you is, keep your focus on it as a symbol of pure Monotheism, and of your Ideological uniformity. Behold, those who have been given the Scripture know that your call is the Truth from their Lord. (They remain bent upon denial for blind following, prejudice and arrogance). Allah is not unaware of what they do
Indeed We see the turning of your face to heaven, so We shall surely turn you to a qiblah which you shall like; turn then your face towards the Sacred Mosque, and wherever you are, turn your face towards it, and those who have been given the Book most surely know that it is the truth from their Lord; and Allah is not at all heedless of what they do
Verily, WE see thee turning thy face often to heaven, surely then will we make thee turn to the Qiblah which thou likest. So turn thy face towards the Sacred Mosque; and wherever you may be, turn your faces towards it. And they to whom the Book has been given know that this is the truth from their Lord; and ALLAH is not unmindful of what they do
We have seen the turning of thy face unto Heaven, and indeed We will turn thee toward a qiblah well pleasing to thee. So turn thy face toward the Sacred Mosque, and wheresoever you are, turn your faces toward it. Truly those who have been given the Book know that it is the truth from their Lord. And God is not heedless of what they do
(O Prophet!), We see your face turning to the heaven: (for guidance). Now shall We turn you to the Qibla, (the direction of prayer), that shall please you. Turn then your face in the direction of the Sacred Mosque (in Makkah): And wherever you are, turn your faces in that direction. The people of the Book know well that this is the truth from their Lord. And Allah is not unmindful of what they do
We observed you turning your face towards the heavens, so We will guide you to a direction that will please you. Turn your face towards the Sacred Mosque, and wherever you may be, face it. Those given the Scripture know this to be the truth from their Lord. God is not unaware of what they do.
We have seen your face turned towards the heaven. So We will turn you towards a direction that will satisfy you. So turn your face towards the Sacred Mosque. And wherever you may be, turn your faces towards it. Those who were given the Book know that it is the Truth from their Lord; and God is not unaware of what they do.
We have certainly seen the turning of your face, [O Muhammad], toward the heaven, and We will surely turn you to a qiblah with which you will be pleased. So turn your face toward al-Masjid al-iaram. And wherever you [believers] are, turn your faces toward it [in prayer]. Indeed, those who have been given the Scripture well know that it is the truth from their Lord. And Allah is not unaware of what they do
Indeed We have seen you turning your face about in the heaven; so We will surely turn you to a direction of prayer that shall satisfy you. So turn your face towards the Sacred Mosque; and wherever you are, so turn your faces towards it. And indeed those who have been given the Book surely know it is the truth from their Lord. And God is not heedless of what they do.
We see the turning of thy face (for guidance to the heavens: now Shall We turn thee to a Qibla that shall please thee. Turn then Thy face in the direction of the sacred Mosque: Wherever ye are, turn your faces in that direction. The people of the Book know well that that is the truth from their Lord. Nor is God unmindful of what they do
We see the turning of thy face (for guidance to the heavens: now Shall We turn thee to a Qibla that shall please thee. Turn then Thy face in the direction of the sacred Mosque: Wherever ye are, turn your faces in that direction. The people of the Book know well that that is the truth from their Lord. Nor is Allah unmindful of what they do
وَلَىِٕنۡ أَتَیۡتَ ٱلَّذِینَ أُوتُوا۟ ٱلۡكِتَـٰبَ بِكُلِّ ءَایَةࣲ مَّا تَبِعُوا۟ قِبۡلَتَكَۚ وَمَاۤ أَنتَ بِتَابِعࣲ قِبۡلَتَهُمۡۚ وَمَا بَعۡضُهُم بِتَابِعࣲ قِبۡلَةَ بَعۡضࣲۚ وَلَىِٕنِ ٱتَّبَعۡتَ أَهۡوَاۤءَهُم مِّنۢ بَعۡدِ مَا جَاۤءَكَ مِنَ ٱلۡعِلۡمِ إِنَّكَ إِذࣰا لَّمِنَ ٱلظَّـٰلِمِینَ ١٤٥
Yet even if you brought every proof to those who were given the Scripture, they would not follow your prayer direction, nor will you follow theirs, nor indeed will any of them follow one another’s direction. If you [Prophet] were to follow their desires, after the knowledge brought to you, you would be doing wrong
And even if you were to bring all proofs to those who were given the Scripture, they would neither follow your Qiblah, nor would you follow their Qiblah. And they will not follow each other’s Qiblah. Surely, if you follow their desires after that which you received of the knowledge (from Allah), then indeed you will be of the wrongdoers.
And shouldst thou bring unto those who are vouchsafed the Book every sign, they would not follow thy Qiblah, neither art thou to be a follower of their Qiblah; nor doth one part of them follow the Qiblah of the other. And shouldst thou follow their desires, after that which hath come unto thee of the knowledge, then verily thou wilt become one of the wrong-doers
Even though you bring all the proof to the people of the Book they will not face the direction you turn to, nor you theirs, nor will they follow each other's direction. And if you follow their whims after all the knowledge that has reached you, then surely you will be among transgressors
And if you were to bring all the verses to those who were given the Book (the knowledge that guides to the reality), they will still not follow your qiblah! Nor will you be a follower of their qiblah. (In fact) they will not follow each other’s qiblah either. So if you follow their desires (ideas and wants formed by their conditionings) after what has come to you of knowledge, indeed, you would surely be among the wrongdoers.
If you were to bring every Sign to those given the Book, they still would not follow your direction. You do not follow their direction. They do not follow each other´s direction. If you followed their whims and desires, after the knowledge that has come to you, you would then be one of the wrongdoers.
Even if you bring those who were given the Book every [kind of] sign, they will not follow your qiblah. Nor shall you follow their qiblah, nor will any of them follow the qiblah of the other. And if you follow their desires, after the knowledge that has come to you, you will indeed be one of the wrongdoers
Even if (O Messenger) you were to bring to those who were given the Book (before) all kinds of signs and evidences, they would not follow your direction (qiblah). Indeed you are not a follower of their direction, nor are they followers of one another’s direction. (Theirs is an attitude arising from their fancies and desires, not from knowledge.) Were you to follow their fancies and desires after the knowledge that has come to you, then you would surely be among the wrongdoers (those who wrong themselves because of the errors they have done)
And even if you should bring to those (who went astray and) who have been given the Scripture (before you) all kinds of signs together, they would not follow your Qiblah, nor would you be the follower of their Qiblah, nor would some of them be the follower of one another's Qiblah. And if you (O reader!) should follow their low desires after (all) this knowledge that has come to you, then indeed, you would be of the unjust
Yet if thou shouldst bring to those that have been given the Book every sign, they will not follow thy direction; thou art not a follower of their direction, neither are they followers of one another's direction. If thou followest their caprices, after the knowledge that has come to thee, then thou wilt surely be among the evildoer
And even if you bring all the signs to those who were given the book, they will not follow your qiblah, and you are not follower of their qiblah, and some of them are not follower of the other's qiblah. And if you follow their desires after what came to you of the knowledge, you are one of the wrongdoers.
Even if you perform the most convincing miracle, Jews and Christians will not [obey the Lord’s commandment and] say their prayers facing Mecca. You, naturally, will not follow their direction either. As a matter of fact, they will not compromise even among themselves. Therefore, now that you have received the commandment, you are obliged to follow it. If you disobey this commandment, you have chosen to join the unjust people
Even if you were to bring to the people of the Book all the signs at once, they would not follow your qibla, nor are you going to follow their qibla, nor will they follow each other’s qibla. If you, after the knowledge has reached you, follow their desires, you are then clearly in the wrong
And indeed, even if yousg were to come with every sign to those whom the Scripture was brought to, they would not follow your direction of prayer, nor are you to follow their direction of prayer, nor do they follow the direction of prayer of one another. For if you were to follow their whims after the knowledge that has come to you, you would most surely be, in that case, one of the unjust.
And if thou shouldst bring to those who have been given the Book every sign, they would not follow your qiblah; and thou art not to follow their qiblah; nor do some of them follow the qiblah of the others: and if thou followest their lusts after the knowledge that has come to thee then art thou of the evildoers
And even if you were to bring all the signs to the People given the Book(s), they would not follow your qiblah; nor should you follow their qiblah; nor do they follow each others qiblah; and were you (the followers of this Prophet) to follow their desires after having received knowledge, you would then surely be unjust
And even if you were to come to those who are given the book with every sign, they will not follow your direction and you are not going to follow their direction and they are not going to follow each other’s direction and if you follow their vain desires after that which has come to you from the knowledge, then surely you will be of those who have wronged their own souls.
Verily although thou shouldest shew unto those to whom the scripture hath been given, all kinds of signs, yet they will not follow thy Keblah, neither shalt thou follow their Keblah; nor will one part of them follow the Keblah of the other. And if thou follow their desires, after the knowledge which hath been given thee, verily thou wilt become one of the ungodly
And even if you should bring to the People of the Book every sign, they would not follow your Qiblah (direction, focus, goal); and you are not to follow their Qiblah; nor do some of them follow the Qiblah of the others: and if you follow their lusts (vai
But even if you brought those to whom the Book had been given every proof, they would not accept your direction, nor would you accept theirs; nor would any of them accept the direction of the other. If after all the knowledge you have been given you yield to their desires, then you will surely be among the harmdoers
Even though thou shouldest bring every kind of sign to those who have received the Scriptures, yet thy kebla they will not adopt; nor shalt thou adopt their kebla; nor will one part of them adopt the kebla of the other. And if, after the knowledge which hath come to thee, thou follow their wishes, verily then wilt thou become of the unrighteous
And even if you came to the people who were given Al-Kitab with a proof of every sort, they did not adopt your Qiblah. And you are not the follower of their Qiblah; and some of them are not the followers of the Qiblah of some others (among them). And verily, if you followed their vain desires, after what has come to you from Al-Ilm, then indeed you are from the transgressors
And even if thou wert to bring to those who were given the Book every sign, they would not heed thy direction of formal prayer. Nor art thou one who heeds their direction of formal prayer. Nor are some of them ones who heed the direction of the other’s formal prayer. And if thou hadst followed their desires after the knowledge brought about to thee, then, truly, thou wouldst be among the ones who are unjust.
If you [Muhammed] were to deliver the completed Qur’an to the people of the Book, they would not follow your direction of prayer, so do not follow theirs. (Jews and Christians) will not follow one another’s direction of prayer. Now that new knowledge has been given to you, do not follow their self-centered examples. If you did, you would clearly be wrong.
Even if you give every proof to the people of the Book, they will not accept your Qiblah, nor will you accept theirs. Neither of them (the Jews and Christians) are the followers of each other’s Qiblah. If, after all the knowledge you have been given, you yield to their desires then surely you will be among the wrongdoers
Even though you may show every kind of sign to the people of the Book, they will not adopt your giblah, nor are you going to adopt their giblah; nor will any of them adopt the giblah of the other; therefore if, after the knowledge you have received, you follow their desires, you will certainly be counted among the transgressors
And even if thou shouldst bring to those who have been given the Book every sign they would not follow thy qiblah, nor canst thou be a follower of their qiblah, neither are they the followers of each other's qiblah. And if thou shouldst follow their desires after the knowledge that has come to thee, then thou wouldst indeed be of the wrongdoers
And even if you come with all signs, to those who have been given the book, they will not follow your Qiblah, nor will you be the followers of their Qiblah, nor some of them will be the followers of the Qiblah of others. And if you follow their desires after the knowledge that has come to you, then you would certainly be of those who are unjust.
And were you to confront those to whom the Book has been bestowed , with all the evidenceh, they would still not follow your Qibla. Nor are you going to follow their Qiblah. Nor is any section of them going to follow the Qiblah of any other. And were you to follow their desires after what has come to you of the knowledge, then, surely and certainly, you would be, in that event, one among the wrongdoers
And (even) if you bring every sign to the People of the Book, they will not follow your Qibla (direction of Prayer), nor will you follow their Qibla. And they do not follow each other’s Qibla amongst themselves. (Said for the education of the Umma [the Community]:) ‘And if, (supposing the impossible,) you (also) followed their desires after the knowledge had come to you, then you would surely be of those who wrong (their own souls).
And if you come to those who have been given the Scripture with every sign they will not follow your focal point, nor will you follow their focal point, nor will some of them even follow each others focal point. And if you were to follow their desires after the knowledge that has come to you, then you would be one of the wicked
And if you come to those who have been given the Book with every sign they will not follow your focal point, nor will you follow their focal point, nor will some of them even follow each others focal point. And if you were to follow their desires after the knowledge that has come to you, then you would be one of the wicked.
And if you come to those who have been given the Book with every sign they will not follow your focal point, nor will you follow their focal point, nor will some of them even follow each others focal point. And if you were to follow their desires after the knowledge that has come to you, then you would be one of the wicked.
And if (E) you gave/came (to) those who were given The Book with each/every verse/evidence they would not (have) followed your (prayer) direction, and you are not with following their (prayer) direction, and some of them (are) not with following the (prayer) direction (of) some, and if you followed their self attractions for desires from after what came to you from the knowledge , that you are then from (E) the unjust/oppressors
And yet, even if thou wert to place all evidence before those who have been vouchsafed earlier revelation, they would not follow thy direction of prayer; and neither mayest thou follow their direction of prayer, nor even do they follow one another's direction. And if thou shouldst follow their errant views after all the knowledge that has come unto thee thou wouldst surely be among the evildoers
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And indeed in case you come up with every sign to the ones to whom the Book was brought, in no way will they follow your Qiblah; and in no way are you a follower of their Qiblah, and in no way are some of them followers of the Qiblah of the others. (Literally: some of them are in on way followers of the Qiblah of some "others") and indeed in case you ever follow their prejudices even after the knowledge that has come to you, lo, surely you are indeed of the unjust
And even if thou broughtest unto those who have received the Scripture all kinds of portents, they would not follow thy qiblah, nor canst thou be a follower of their qiblah; nor are some of them followers of the qiblah of others. And if thou shouldst follow their desires after the knowledge which hath come unto thee, then surely wert thou of the evil-doers
Even if you were to bring all kinds of authoritative proof to the People of the Book, they still would not accept your qibla, nor would you accept theirs, nor would they accept each others. Were you to follow their desires after all the knowledge that has come to you, you would certainly have been one of the unjust
Even if you bring every sign to those who have been given the Book, they would not follow your Qiblah, and you are not to follow their Qiblah, nor are they to follow each other‘s Qiblah. If you were to follow their desires despite the knowledge that has come to you, you will then certainly be among the unjust
Even if you bring to those who have been given the ‘Scripture’, (the 'Torah'), every sign, they will not follow your appointed direction of prayer. Consequently, you will not follow their appointed direction of prayer. They follow not each other's appointed direction of prayer. Verily, if it happens that you take in their self-deceived beliefs for the epistemic after you have received the full knowledge of the truth, you will then indeed be among those who are grossly unfair and morally wrong.
The people of the book will surely not adopt (or honor) your ´Qibla´ even if you brought them all the signs. You are not going to adopt their ´Qibla´ either. Nor do they, (the Christians and the Jews), adopt each other´s ´Qibla´. You would certainly be the evildoer if you followed their whims and wishes, despite the fact that (true) knowledge has definitely come to you
Even if you were to bring to those who have been given the Scripture every Sign, they would not follow your Qibla, nor are you going to follow their Qibla, neither will they follow each other's Qibla. Verily, if it happens that you yield to their own whims after having received the revelation in the full knowledge (of Allâh), then you will be of those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims.
If you, Muhammad, were to present Ahl Al-Kitab with signs evincing your Prophethood and Allah’s Omnipotence and Authority, they shall never follow your Kiblah nor shall you follow theirs, nor shall they follow each other’s Qiblah, and should you be tempted to follow their vain wishes given the knowledge imparted to you, then you will miss the path of righteousness and indeed be wrong
Even if you were to produce conclusive evidence for the People of The Book, they will not adopt your direction of prayer, nor will you adopt their direction of prayer; in fact, they do not even follow each other’s direction. If anyone were to follow their desires after the knowledge has come to you then they would be wrongdoers.
Even if you were to bring every proof to the People of the Book, they would not accept your direction ˹of prayer˺, nor would you accept theirs; nor would any of them accept the direction ˹of prayer˺ of another. And if you were to follow their desires after ˹all˺ the knowledge that has come to you, then you would certainly be one of the wrongdoers.
And if you gave those who received the book every possible proof, they would not follow your prayer direction, nor do you follow their prayer direction, and they don´t even follow each other´s prayer direction, and if you followed their desires after the knowledge you have received, you would definitely be a wrongdoer.
But even if you gave them every proof they would not accept your qiblah, nor would you accept theirs; nor would any of them accept the qiblah of the other. If, after all the knowledge you have been given, you yield to their desires, then you will surely become a wrongdoer
Even if you show the followers of the scripture every kind of miracle, they will not follow your Qiblah. Nor shall you follow their Qiblah. They do not even follow each others' Qiblah. If you acquiesce to their wishes, after the knowledge that has come to you, you will belong with the transgressors.
If you brought every revelation to those who were given the Book, they would not follow your prayer direction, and you will not follow their prayer direction, and some of them do not follow the others' prayer direction. If you follow their desires after knowledge has come to you, you will be unjust.
If you brought every revelation to those who were given the Book, they would not follow your prayer direction, and you will not follow their prayer direction, and some of them do not follow the others’ prayer direction. If you follow their desires after knowledge has come to you, you will be unjust.
Even if you brought those who were given the Book every verse, they would not follow your (Qibla), nor are you to follow their (Qibla), nor some of them would follow (The qibla) of some others. And if you followed their desires, after the knowledge that has come to you, surely you would be then among the oppressors.
And even if you were to bring every Sign to those who have been given the (earlier) Book, they would not follow your Qiblah, nor would you be a follower of their Qiblah, neither are they the followers of each other's Qiblah. And if you follow their desires after the knowledge that has come to you, then you will surely be of the Unjust
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And even if you were to place all evidence before those who previously received the Scripture, they will not accept your Center of Devotion. Nor can you be a follower of their Center, and they do not follow the centers of others. Your job, in the meantime, is to remain sincerely committed to the Divine Plan and not be swayed by people's desires. If you heeded them after the right knowledge has come to you, you will be of those who deviate from justice
And even if you bring to those who have been given the Book every sign they would not follow your qiblah, nor can you be a follower of their qiblah, neither are they the followers of each other's qiblah, and if you follow their desires after the knowledge that has come to you, then you shall most surely be among the unjust
And even if thou shouldst bring every Sign to those who have been given the Book, they would not follow thy Qiblah nor wouldst thou follow their Qiblah, nor would some of them follow the Qiblah of others. And if thou shouldst follow their desires after the knowledge that has come to thee, then thou shalt surely be of the transgressors
And wert thou to bring every sign to those who were given the Book, they would not follow thy qiblah. Thou art not a follower of their qiblah, nor are they followers of one another’s qiblah. Wert thou to follow their caprices after the knowledge that has come to thee, thou wouldst be one of the wrongdoers
And even if you were to bring to the people of the Book all the Signs of Allah (together), they would not follow your Qibla (the direction of prayer); Nor are you going to follow their Qibla; Nor indeed will they follow each others Qibla; And after the knowledge has reached you, if you were to follow their (vain) desires— Then you would be clearly among the wrongdoers
Even if you were to bring to those who were given the Scripture every verse, they wouldn’t follow your direction, nor should you follow theirs. Nor do they follow one another’s direction. If you followed their desires, after the knowledge that has come to you, you would then be among the unjust.
Even if you were to bring to those who were given the Book every proof, they would not follow your direction, nor are you to follow their direction, nor do they follow the direction of one another. And if you were to follow their desires, after the knowledge that has come to you, you would be in that case one of the wrongdoers
And if you brought to those who were given the Scripture every sign, they would not follow your qiblah. Nor will you be a follower of their qiblah. Nor would they be followers of one another's qiblah. So if you were to follow their desires after what has come to you of knowledge, indeed, you would then be among the wrongdoers
And surely if you come to those who were given the Book with every sign, they will not follow your direction of prayer; and you are not a follower of their direction of prayer, neither are they followers of one another's direction of prayer. And if you follow their lusts after the knowledge that has come to you, indeed, you would then be surely among the wrongdoers.
Even if thou wert to bring to the people of the Book all the Signs (together), they would not follow Thy Qibla; nor art thou going to follow their Qibla; nor indeed will they follow each other's Qibla. If thou after the knowledge hath reached t hee, Wert to follow their (vain) desires,-then wert thou Indeed (clearly) in the wrong
Even if thou wert to bring to the people of the Book all the Signs (together), they would not follow Thy Qibla; nor art thou going to follow their Qibla; nor indeed will they follow each other's Qibla. If thou after the knowledge hath reached thee, Wert to follow their (vain) desires,-then wert thou Indeed (clearly) in the wrong
ٱلَّذِینَ ءَاتَیۡنَـٰهُمُ ٱلۡكِتَـٰبَ یَعۡرِفُونَهُۥ كَمَا یَعۡرِفُونَ أَبۡنَاۤءَهُمۡۖ وَإِنَّ فَرِیقࣰا مِّنۡهُمۡ لَیَكۡتُمُونَ ٱلۡحَقَّ وَهُمۡ یَعۡلَمُونَ ١٤٦
Those We gave Scripture know it as well as they know their own sons, but some of them hide the truth that they know
Those whom Allah has given the Scripture recognize it as they recognize their children. But surely, a group of them conceal the truth while they know it.
Those unto whom We have vouchsafed the Book recognise him even as they recognise their children; and verily a party of them hide the truth while they know
Those to whom We have sent down the Book know this even as they know their sons. Yet a section among them conceals the truth knowingly
Some of those to whom We have given (the Book) Knowledge know Him, just as they know their own sons. But a group of them deliberately conceal the Truth.
Those We have given the Book recognise it as they recognise their own sons. Yet a group of them knowingly conceal the truth.
Those whom We have given the Book recognize him just as they recognize their sons, but a part of them indeed conceal the truth while they know
Those to whom We gave the Book (before) know him (the Messenger with all his distinguishing attributes including the direction he will turn to in the Prayer) as they know their own sons. Yet a party among them conceal the truth and they do it knowingly
Those (of the righteous) to whom We have given the Book recognize him (- the Prophet and his truthfulness) as they recognize their own sons, but some of them do conceal the truth even though they know it
whom We have given the Book, and they recognize as they recognize their sons, even though there is a party of them conceal the truth and that wittingly
Those to whom We gave the book, recognize him (the messenger) like they recognize their children, and a group of them hide the truth while they know.
Those who believe in Scripture, they do not have any doubt about it and recognize (that Mecca’s Mosque was built by Abraham years before Solomon built the temple in Jerusalem) it the same way that they recognize their own children. Some of them, however, try to hid the truth
The people of the Book know this as they know their own children. But some of them conceal the truth which they know
Those whom We have brought the Scripture recognize him as they recognize their own children. But indeed a group of them do conceal the truth while they know.
Those whom we have given the Book know him as they know their sons, although a sect of them do surely hide the truth, the while they know
Those to whom We gave the Book(s) recognise the Prophet (Mohammed - peace and blessings be upon him) as men (or they) recognise their own sons; and undoubtedly a group among them purposely conceals the truth
Those unto whom We gave the book recognize it as they recognize their sons and truly a party among them do hide the truth while they know.
They to whom we have given the scripture know our apostle, even as they know their own children; but some of them hide the truth, against their own knowledge
Those whom We have given the Book know this as they know their own sons, although a sect of them does surely hide the truth which they themselves know
Those to whom We gave the Book know him (Prophet Muhammad) as they know their own sons. But a party of them conceal the truth while they know
They to whom we have given the Scriptures know him - the apostle - even as they know their own children: but truly a part of them do conceal the truth, though acquainted with it
Those whom We gave Al-Kitab, recognise it as they recognise their sons. And certainly a group among them clearly conceal the truth while they know
Those to whom We gave the Book recognize it as they recognize their children, while, truly, a group of people among them keep back The Truth while they know
The people of the Book recognize this as clearly as they recognize their own children. Some of them consciously deny the truth.
Those to whom We have given the Book (Jews and Christians) recognize this fact as they recognize their own children
As for those to whom We gave the Book, they recognise the place (which has now been made giblah), as clearly as they recognise their own children. But some of them are knowingly concealing the truth
Those whom We have given the Book recognize him as they recognize their sons. And a party of them surely conceal the truth while they know
Those to whom We have given the book, recognise him as they recognise their sons, and a group from among them certainly hide the truth while they know. have given the book, recognise him as they recognise their sons, and a group from among them certainly hide the truth while they know.
And those, to whom We have given the Book, recognize itas they would recognize their sons! And, surely, a group of them do indeed conceal the Truth, and they know they do!!
And those to whom We have given the Book recognize (the Final) Messenger (the Venerable Muhammad [blessings and peace be upon him] and his glory and majesty) as they doubtlessly identify their own sons. But certainly, a party of them is deliberately concealing the truth
Those to whom We have given the Scripture know it as they know their own children; and a group of them hides the truth while they know
Those to whom We have given the Book know it as they know their own children; and a group of them hides the truth while they know.
Those to whom We have given the Book recognize it as they recognize their own sons; and a group of them hides the truth while they know.
Those whom We gave them The Book they know it, as they know their sons, and that a group from them hide/conceal (E) the truth and they are knowing
They unto whom We have vouchsafed revelation aforetime know it as they know their own children: but, behold, some of them knowingly suppress the truth
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The ones to whom the Book was brought recognize it just as they recognize their sons. And surely a group of them indeed keep back the Truth; and they know (it)
Those unto whom We gave the Scripture recognise (this revelation) as they recognise their sons. But lo! a party of them knowingly conceal the truth
Those to whom We have given the Book (Bible), know you (Muhammad) just as a well as they know their sons. It is certain that some of them deliberately hide the truth
Those whom We have given the Book recognize him (the Holy Prophet) as they recognize their own sons. In fact, a group of them conceals the truth, while they know (it)
Those to whom We gave the ‘Scripture’ (the 'Torah'), know very well (that the Site of ‘Holy Mosque’ is the appointed direction of prayer) as they know their own children. Indeed, a party of them conceals the truth while they know it.
They, to whom We gave the scriptures (earlier), recognize it (and him, Muhammad SAW,_ the message and the messenger), just like they recognize their own children. The fact is, a faction of them knowingly hides the truth
Those to whom We gave the Scripture know very well (that the site of the Holy Mosque is the true Qibla) as they know their own children: but, behold, a party of them deliberately conceals the truth.
In fact, Ahl Al-Kitab received the Scriptures from Us foretelling all present events. They know the truth of your mission very well. They know of the Quran and the Qiblah and assert their existence as much as their sons’ identity, but some of them hide the evident truth
Those Jews given the Book recognise The Messengerjust as they recognise their sons, yeta group of them deliberately tries to hide the truth.
Those We have given the Scripture recognize this ˹Prophet˺ as they recognize their own children. Yet a group of them hides the truth knowingly.
Those whom We gave the book know it like they know their own children, yet a group of them hide the truth knowingly.
Those to whom We gave the Scriptures know him² as they know their own sons. But some of them deliberately conceal the Truth.
Those who received the scripture recognize the truth herein, as they recognize their own children. Yet, some of them conceal the truth, knowingly.
Those to whom we gave the Book know it as they know their children, but a group of them knowingly hide the truth.
Those to whom we gave the Book know it as they know their children, but a group of them knowingly hide the truth.
Those whom We have given the Book recognize it as they recognize their sons. And surely a team among them will mute the right while they know.
Those to whom We have given the (earlier) Book, recognize him (the Prophet) as they recognize their sons, but a group of them most surely conceal the truth while they know (it)
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Those to whom We gave the Scripture before, recognize this Revelation as they recognize their own children but a group among them knowingly conceals the Truth
Those whom We have given the Book recognize him as they recognize their sons, and a party of them most surely conceal the truth while they know (it)
Those to whom WE have given the Book recognize it even as they recognize their sons, but surely some of them hide the truth knowingly
Those unto whom We have given the Book recognize it as they recognize their children, but a group of them knowingly conceal the truth
The people of the Book know Muhammad this as they know their own sons; But some of them hide the truth that they themselves know
Those to whom We gave the Scripture know it as they know their children. Yet, some of them conceal the truth while they know it.
Those to whom We have given the Book recognize it as they recognize their own children. But some of them conceal the truth while they know
Those to whom We gave the Scripture know him as they know their own sons. But indeed, a party of them conceal the truth while they know [it]
Those whom we have given the Book know him as they know their sons, and indeed, a party of them surely hide the truth, while they know.
The people of the Book know this as they know their own sons; but some of them conceal the truth which they themselves know
The people of the Book know this as they know their own sons; but some of them conceal the truth which they themselves know
ٱلۡحَقُّ مِن رَّبِّكَ فَلَا تَكُونَنَّ مِنَ ٱلۡمُمۡتَرِینَ ١٤٧
The truth is from your Lord, so do not be one of those who doubt
(This is) the truth from your Lord. So don’t be of those who doubt.
The truth is from thy Lord; be then thou not of the doubters
The truth is from your Lord, so be not among those who are sceptics
The Truth (the absolute and unequivocal reality) is from your Rabb (the output of the Name composition constituting one’s brain) so never be among the doubters (of this truth).
The truth is from your Lord, so on no account be among the doubters.
This is the truth from your Lord; so do not be among the skeptics
It (your turning towards the Sacred Mosque, O Messenger,) is the truth from your Lord, and only that which is from your Lord is the truth; be not, then, among the doubters
It is the truth from your Lord, so (O reader!) do not be of those who doubt and so waver
The truth comes from thy Lord; then be not among the doubters
The truth is from your Lord, so do not be one of the doubters.
The above mentioned is a commandment from your Lord; do not entertain any doubt about it
The truth is from your Lord, so do not be among those in doubt
The truth is from yoursg Lord, so never be of the skeptics.
The truth (is) from thy Lord; be not therefore one of those who doubt thereof
This is the Truth from your Lord, therefore (O those who listen) beware - do not be in doubt
The truth is from your Lord so be not of those who are in confusion.
Truth is from thy Lord, therefore thou shalt not doubt
The truth (is) from your Lord; be not, therefore, one of those who doubt
The truth comes from your Lord so do not be among the doubters
The truth is from thy Lord. Be not then of those who doubt
Al-Haqq from your Nourisher-Sustainer, so be not of those who doubt
it is The Truth from thy Lord. So be thou not among the ones who contest.
Truth comes from your Lord, so do not be at all in doubt.
Nevertheless, a group of them deliberately conceal the truth. The truth is from your Lord; therefore, you should never be among the doubters
This is in fact a Commandment from your Lord; so you should not have any doubt concerning this
The truth is from thy Lord, so be thou not of the doubters
The truth (is) from your Fosterer, so do not be among those who doubt.
The Trutfrom your Lord! Be not then one among those who are in doubt
(O listener!) The truth is from your Lord. So, never be of those who doubt
The truth is from your Lord, so do not be one of those who doubt
The truth is from your Lord, so do not be one of those who doubt.
The truth is from your Lord, so do not be one of those who doubt.
The truth (is) from your Lord, so do not be (E) from the doubting/arguing
the truth from thy Sustainer! Be not, then, among the doubters
Not available
(It is) the Truth from your Lord; so definitely do not be of the constant wranglers
It is the Truth from thy Lord (O Muhammad), so be not thou of those who waver
Never doubt that the essence of truth comes from your Lor
The truth is from your Lord. So, never be among those who doubt (it)
This (Glorious 'Qur’ān') is the Truth from your Lord, therefore, be not among those who harbor doubts about It.
(That is) the truth from your Lord! So, do not be among those who doubt
This (Qur’ān) is indeed the (Ultimate) Truth from your Lord. Now, therefore, don’t be of those who harbor doubts.
But the truth has proceeded to you, O Muhammad, from Allah, your Creator, therefore do not permit their false assertions to cause you doubt and anxiety
The truth has come from your Lord. Listener, don’t be among those who have doubts about it
˹This is˺ the truth from your Lord, so do not ever be one of those who doubt.
The truth from your Lord, so be not amongst the doubters.
This is the Truth from your Lord: therefore never doubt it
This is the truth from your Lord; do not harbor any doubt.
This is the Truth from your Lord, so do not doubt.
This is the Truth from your Lord, so do not doubt.
The right is from your Lord, so do not be among the skeptic ones.
The Truth is from your Lord, therefore be not one of the doubters
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It is the Truth from your Lord, so be not you of those who waver
The truth is from your Lord, therefore you should not be of the doubters
It is the truth from thy Lord; be not, therefore of those who doubt
The truth is from thy Lord; so be thou not among the doubters
The Truth is from your Lord; So do not be one of those who doubt
The truth is from your Lord, so don’t be among the doubters.
The truth is from your Lord, so do not be a skeptic
The truth is from your Lord, so never be among the doubters
It is the truth from your Lord, so do not be among the doubters.
The Truth is from thy Lord; so be not at all in doubt
The Truth is from thy Lord; so be not at all in doubt
18
Ka'bah — Spiritual Centre
وَلِكُلࣲّ وِجۡهَةٌ هُوَ مُوَلِّیهَاۖ فَٱسۡتَبِقُوا۟ ٱلۡخَیۡرَ ٰتِۚ أَیۡنَ مَا تَكُونُوا۟ یَأۡتِ بِكُمُ ٱللَّهُ جَمِیعًاۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَیۡءࣲ قَدِیرࣱ ١٤٨
Each community has its own direction to which it turns: race to do good deeds and wherever you are, God will bring you together. God has power to do everything
For every nation there is a direction to which they turn (for prayers). So try to excel (one another) in good deeds. Wherever you may be, Allah will bring you all together (on the Day of Resurrection). Truly, Allah has power over every thing.
For every one is a direction witherward he turnoth; so strive to be foremost in virtues. Wheresoever ye may be, Allah will bring you together. Verily Allah is over everything Potent
Each has a goal to which he turns. So strive towards piety and excel the others: God will bring you all together wheresoever you be. God has power over everything
For everyone has a face pertaining to Him. So race towards good work (strive to know your self, the qualities comprising your essential reality). Wherever you may be, Allah, your essential reality, encompasses you. Indeed, Allah is Qadir over all things.
Each person faces a particular direction so race each other to the good. Wherever you are, Allah will bring you all together. Truly Allah has power over all things.
Everyone has a cynosure to which he turns; so take the lead in all good works. Wherever you may be, Allah will bring you all together. Indeed Allah has power over all things
Every people has a direction towards which they turn, (a goal they turn to in life, and those who turn to the Sacred Mosque have a way they follow to their goal). So strive together as if in a race, (O community of believers,) towards all that is good. Wherever you may be, God will bring you all together. Surely God has full power over everything
And everyone has an ideal for which he bears up, so (your ideal should be to) vie one with another in doing all (moral and physical) good deeds. Wherever you may be, Allah will bring you all together. Allah indeed is the Possessor of full power to do all that He will
Every man has his direction to which he turns; so be you forward in good works. Wherever you may be, God will bring you all together; surely God is powerful over everything
For everyone there is a direction that he turns to it, so compete in (doing) good. Wherever you are, God brings you all together (for reckoning). God is capable of everything.
To worship God, people turn their faces to different directions. [The direction, however is not that important; what is important is to] Compete in doing good deeds. Know that God will gather you one day together. Indeed God is capable of doing everything
To each is a goal to which God turns them. So strive together towards all that is good. Wherever you are, God will bring you together, for God has power over all things
Thus for each is a direction towards which he turns, so racepl towards good works. Wherever you may be, Allah will bring you all together. Allah is indeed Powerful over everything.
Every sect has some one side to which they turn (in prayer); but do ye hasten onwards to good works; wherever ye are God will bring you all together; verily, God is mighty over all
And each one has a direction towards which he inclines, therefore strive to surpass others in good deeds; Allah will bring you all together, wherever you may be; indeed Allah may do as He wills
And unto each there is a direction where he turns his face therefore vie with one another in the deeds of grace and wherever you may be, Allah will bring you altogether. Truly Allah has power over everything.
Every sect hath a certain tract of heaven to which they turn themselves in prayer; but for ye strive to run after good things: Wherever ye be, God will bring you all back at the resurrection, for God is almighty
Every sect has a huwa (goal) to which Allah turns him; but do you strive onwards together to do good works; wherever you are Allah will bring you all together; verily, Allah has power over all things
And for everyone is a direction for which he turns. So race in goodness. And wherever you are, Allah will bring you all together. He has power over all things
All have a quarter of the Heavens to which they turn them; but wherever ye be, hasten emulously after good: God will one day bring you all together; verily, God is all-powerful
And to every one (is a) ‘site of attention,’ he being one who turns to it. So vie with one another in good works. Wheresoever you may be, Allah will bring you altogether. Truly Allah is All-Powerful for every thing
And everyone has a direction to that which he turns. Be forward, then, in good deeds. Wherever you be, God will bring you altogether for the Judgment. Truly, God is Powerful over everything.
To each is a goal to which Allah directs him/her. Race to all that is good. Wherever you are, Allah will bring you all together. Truly, Allah has power over all things.
Everyone has a direction towards which one turns, therefore, emulate one another in good deeds. Wherever you are, Allah will bring all of you together; Allah has power over all things
Everyone has a direction towards which he turns in Prayer: so try to excel one another in good works. Allah will find you wheresoever you be, for nothing is out of Allah´s reach
And every one has a goal to which he turns (himself), so vie with one another in good works. Wherever you are, Allah will bring you all together. Surely Allah is Possessor of power over all things
And for everyone there is a direction towards which he turns, so hasten towards good; wherever you are Allah will bring you all together, Allah certainly has power over everything.
And for every direction He is its Focus; compete then in doing good! Wherever you are, Allah will bring you all together. Surely, Allah has power over everything
And there is for everyone a (fixed) direction (i.e., motive); he turns to the same. So, move forward to take the lead towards the pious acts. Wherever you are, Allah will unite you all together. Surely, Allah has absolute control over everything
And to each is a direction that he will take, so you shall race towards good deeds. Wherever you may be, God will bring you all together. God is capable of all things
And to each is a direction that he will take, so you shall race towards good deeds. Wherever you may be, God will bring you all together. God is capable of all things.
And to each is a direction that he will take, so you shall race towards good deeds. Wherever you may be, God will bring you all together. God is capable of all things.
And for each a direction/front , he is turning towards it , so race/surpass each other (to) the goodnesses wherever you are, God comes with you altogether , that God (is) on every thing powerful/capable
for, every community faces a direction of its own, of which He is the focal point. Vie, therefore, with one another in doing good works. Wherever you may be, God will gather you all unto Himself: for, verily, God has the power to will anything
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And to each is a direction towards which he turns, so race with each other for the charitable (deeds). Wherever you may be, Allah will come up with you (i.e., bring you) altogether; surely Allah is Ever-Determiner over everything
And each one hath a goal toward which he turneth; so vie with one another in good works. Wheresoever ye may be, Allah will bring you all together. Lo! Allah is Able to do all things
Every one pursues his goal. Compete with each other in performing good deeds. Wherever you are, God will bring you all together. God has power over all things
For everyone there is a direction to which he turns his face. Strive, then, to excel each other in good deeds. Wherever you are, Allah will bring you all together. Allah is certainly powerful over everything
Every religious sect has an appointed direction of prayer to which it should turn, therefore, pursue righteousness with such breathless haste! (And always remember) wherever you may be, Allâh will bring you all together (on ‘Day of Judgment’). Indeed, Allâh is capable of doing whatever He will.
Each one has an aim (the revered ideal), the direction he turns to (and pursues). Excel one another, and hasten towards the righteous deeds, (the moral imperative)! Wherever you may be, Allah will bring you out and gather you all together. Allah is capable of doing everything
Every religious sect has an appointed direction of prayer to which it should turn. Now, therefore, pursue righteousness with such breathless haste! (And always remember) wherever you may be, Allâh will bring you all together (on the Day of Judgment). Indeed, Allâh is Most Capable of doing whatsoever He desires.
Every one, individually or in a group, justifying faith as a conviction operative on the character and will, is distinguished by attributes characterizing him or the group with a particular aim or goal. Or with a Kiblah meeting his or their expectations and may or may not be based on spiritual apprehension of divine truths past or present. This must not be the cause inducing you people to contend against each other. The cause for which you should be ready to contend to your life's end is good will and deeds imprinted with wisdom and piety. One day, wherever you may be, shall Allah bring you all together to His venerable Majestic presence; He is indeed Qadirun over all things
Everyone has a direction to which theyturn, so compete in doing good works. Wherever you happen to be, Allah will bring you together. Allah has power over everything.
Everyone turns to their own direction ˹of prayer˺. So compete with one another in doing good. Wherever you are, Allah will bring you all together ˹for judgment˺. Surely Allah is Most Capable of everything.
Everybody has a direction that he turns to, so strive to do good; wherever you are, Allah will bring you all together, for Allah is able to do anything.
Each one has a goal towards which he turns. But wherever you are, emulate one another in good works. God will bring you all before Him. God has power over all things.
Each of you chooses the direction to follow; you shall race towards righteousness. Wherever you may be, GOD will summon you all. GOD is Omnipotent.
To every community there is a direction to turn to, so compete to do good deeds wherever you may be. God will bring you all. God has power over all things.
To every community, there is a direction to turn to, so compete in doing good. Wherever you may be, God will gather you all. God has power over all things.
And for every one viewpoint, He appoints toward it. So, raced towards the goodness. Wherever you may be, Allah will bring you all together. Surely Allah is over everything competent.
Everyone has a direction to which he turns, so hasten to precede each other towards all that is good. Wherever you (may) be, Allah will bring you altogether (unto Him) ; surely Allah is All-Powerful over all things
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Each person pursues his goal of interest. But you shall race toward doing good to the community. (2:177). Every "Self" has the innate capability of self-actualization (83:26). Regardless of the directions you humans choose, Allah will ultimately bring you all together under One Ideology, and all of you together again on the Day of Resurrection. This Proclamation comes from Allah who has Power and Control over all things in Time and Space. ((57:20), (83:26), (102:1-2))
And every one has a direction to which he should turn, therefore hasten to (do) good works; wherever you are, Allah will bring you all together; surely Allah has power over all things
And everyone has a goal to which he turns his whole attention. Then vie with one another in good works. Wherever you may be ALLAH will bring you all together. Surely, ALLAH has the power to do all that HE wills
Everyone has a direction toward which he turns. So vie with one another in good deeds. Wheresoever you are, God will bring you all together. Truly God is Powerful over all things
For each one is a direction to which they turn (in prayer); Then strive together (as in a race) towards all that is good. Wherever you are, Allah will bring you together; Truly, Allah has power over all things
For each, there is a direction they turn to, so compete in doing good deeds. Wherever you may be, God will bring you all together. God has power over all things.
To every community is a direction towards which it turns. Therefore, race towards goodness. Wherever you may be, God will bring you all together. God is capable of everything
For each [religious following] is a direction toward which it faces. So race to [all that is] good. Wherever you may be, Allah will bring you forth [for judgement] all together. Indeed, Allah is over all things competent
And every man has his direction to which he turns; so race to the good works. Wherever you may be, God will bring you all together; surely God is powerful over everything.
To each is a goal to which God turns him; then strive together (as in a race) Towards all that is good. Wheresoever ye are, God will bring you Together. For God Hath power over all things
To each is a goal to which Allah turns him; then strive together (as in a race) Towards all that is good. Wheresoever ye are, Allah will bring you Together. For Allah Hath power over all things
وَمِنۡ حَیۡثُ خَرَجۡتَ فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِۖ وَإِنَّهُۥ لَلۡحَقُّ مِن رَّبِّكَۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا تَعۡمَلُونَ ١٤٩
[Prophet], wherever you may have started out, turn your face in the direction of the Sacred Mosque- this is the truth from your Lord: He is not unaware of what you do
From wherever you come forth, turn your face (in prayer) towards the Sacred Masjid (at Makkah), and indeed this is the truth from your Lord. Allah is not unaware of what you do.
And from whencesoever thou goest forth, turn thy face toward the Sacred Mosque, and verily it is the very truth from thy Lord; and Allah is not neglectful of that which ye work
Wherever you come from turn towards the Holy Mosque: This in truth is from your Lord. God is not negligent of all you do
So from wherever (whatever thought; outlook) you set out from, turn your face (observation) toward al-Masjid al-Haram (the state in which the annihilation of multiplicity is experienced; the essence of prostration), and certainly, it is the truth from your Rabb. And Allah as your essence is not unaware of what you do.
Wherever you come from, turn your face to the Masjid al-Haram. This is certainly the truth from your Lord. Allah is not unaware of what you do.
Whencesoever you may go out, turn your face towards the Holy Mosque. Indeed it is the truth from your Lord, and Allah is not oblivious of what you do
From wherever you go out (for journeying), turn your face (O Messenger) towards the Sacred Mosque (in the Prayer). This is the truth from your Lord. (O you who believe! Do the same, for) God is not unaware and unmindful of what you do
And from wheresoever you (O Prophet!) may go forth keep your attention fixed in the direction of Masjid al-Haram (- the Holy Mosque at Makkah) for that indeed is the true commandment proceeding from your Lord, and Allah is not at all unaware of what you do
From whatsoever place thou issuest, turn thy face towards the Holy Mosque; it is the truth from thy Lord. God is not heedless of the things you do
And from wherever you go out, turn your face toward the Sacred Mosque (during mandatory prayer), indeed that is the truth from your Lord. God is not unaware of what you do.
Wherever you are, say your prayers towards Majid-Alharam (in Mecca.) This is an order from your Lord. Do not think that God does not know what you are doing
From wherever you are, turn your face in the direction of the Sacred Masjid. That is indeed the truth from the Guardian Evolver. And God is not unmindful of what you do
And from wherever yousg set out, turn your face towards the Inviolable Mosque, for this is indeed the truth from your Lord. And Allah is not oblivious of what you dopl.
From whencesoever thou comest forth, there turn thy face towards the Sacred Mosque, for it is surely truth from thy Lord; God is not careless about what ye do
And wherever you come from, turn your face towards the Sacred Mosque; and indeed it is the truth from your Lord; and Allah is not unaware of your deeds
And wheresoever you [O Muhammad] have gone forth, do turn your face towards the sacred mosque and truly that surely is the truth from your Lord and Allah is not unmindful about all that you do.
And from what place soever thou comest forth, turn thy face towards the holy temple; for this is truth from thy Lord; neither is God regardless of that which ye do
From wherever you come forth, there turn your face towards the Sacred Mosque, for it is surely truth from your Lord; Allah is not unmindful about what you do
From wherever you emerge, turn your face towards the Sacred Mosque. This is surely the truth from your Lord. Allah is never inattentive of what you do
And from whatever place thou comest forth, turn thy face toward the sacred Mosque; for this is the truth from thy Lord; and God is not inattentive to your doings
And from wheresoever you have come out, turn your face (to the) Nucleus of Al-Masjid-al-Haram. And that indeed is the original truth from your Nourisher-Sustainer. And Allah is not unaware of what you do
And from wherever thou hadst gone forth, then, turn thy face in the direction of the Masjid al-Haram. And, truly, this is The Truth from thy Lord, and God is not One Who is Heedless of what you do.
From wherever you begin, turn your face in the direction of the Sacred Mosque. That is indeed the truth from your Lord. Allah does not ignore what you do.
From whatever place you come forth, turn your face during Salah towards the Sacred Mosque; this is in fact a commandment from your Lord. Allah is not unaware of what you do
At whatever place you may be, turn your face towards Masjid Haram (at Prayer time) for this is, in fact, a Commandment of your Lord, and Allah is not unaware of what you do
And from whatsoever place thou comest forth, turn thy face towards the Sacred Mosque. And surely it is the truth from thy Lord. And Allah is not heedless of what you do
And from whichever place you come forth, then turn your face towards the Sacred Mosque, and it is certainly the truth from your Fosterer and Allah is not unaware of what you do.
And turn your face, whersoever youh hail from, towards the Sacred Place of Worship! And it is, indeed, the Truth from your Lord. And Allah is not unaware of what you do.h
And from wherever you move (on a journey), turn your face towards the Sacred Mosque (at the time of Prayer). And this indeed is the truth from your Lord, and Allah is not unaware of your doings
And from wherever you go out, you shall set yourself towards the Restricted Temple; it is the truth from your Lord; and God is not unaware of what you do
And from wherever you go out, you shall set yourself towards the Restricted Temple; it is the truth from your Lord; and God is not unaware of what you do.
And from wherever you go out, you shall set your face towards the Restricted Temple; it is the truth from your Lord; and God is not unaware of what you do.
And from where you got out so turn your face towards the Mosque the Forbidden/Sacred , and that it is the truth (E) from your Lord, and that God (is) not with ignoring/disregarding about what you are making/doing
Thus, from wherever thou mayest come forth, turn thy face [in prayer] towards the Inviolable House of Worship-for,. behold, this [commandment] comes in truth from thy Sustainer; and God is not unaware of what you do
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And from where you go out, then turn your face towards the Inviolable Mosque; and surely it is indeed the Truth from your Lord; and in no way is Allah ever heedless of whatever you do
And whencesoever thou comest forth (for prayer, O Muhammad) turn thy face toward the Inviolable Place of Worship. Lo! it is the Truth from thy Lord. Allah is not unaware of what ye do
(Muhammad), wherever you go, turn your face towards the Sacred Mosque (in Mecca). This is the truth from your Lord who is not unaware of what you d
From wherever you set out, turn your face in the direction of the Sacred Mosque (Al-Masjid-ul-Haram). That, indeed, is the truth from your Lord, and Allah is not unaware of what you do
From whatsoever place you come forth (for prayer), turn your face towards the ‘Holy Mosque’(at ‘Mecca’). Indeed, it is the truth from your Lord. Verily, Allâh is not oblivious of what they do.
No matter where you might be (at the time of prayer), turn your face in the direction of the sacred mosque (at Makkah). That definitely is the truth from your Lord. Allah is not unaware of anything you do
From whatsoever place you come forth (for prayer), turn your face towards the Holy Mosque (at Mecca). Indeed, it is the truth from your Lord. Verily Allâh has complete knowledge of whatsoever they do.
And whenever you, Muhammad, depart from a place, turn your face at prayer toward the Sacred Mosque, for it is indeed the truth proceeding from Allah, your Creator, and Allah is not unaware of all that you do
By whichever direction you go out ofMadinah , turn to face the Sacred Mosque in prayer; that is the truth from your Lord, and Allah is not unaware of what you do.
Wherever you are ˹O Prophet˺, turn your face towards the Sacred Mosque. This is certainly the truth from your Lord. And Allah is never unaware of what you ˹all˺ do.
From wherever you come out, turn your face towards the sacred mosque, and this is the truth from your Lord, and Allah is not unaware of what you do.
Whichever way you depart, face towards the Holy Mosque. This is surely the Truth from your Lord. God is never heedless of what you do.
Wherever you go, you shall turn your face (during Salat) towards the Sacred Masjid. This is the truth from your Lord. GOD is never unaware of anything you all do.
Wherever you go, turn your face toward the Sacred Sanctuary. This is the Truth from your Lord. God is aware of what you do.
Wherever you go, turn your face toward the Sacred Sanctuary. This is the Truth from your Lord. God is aware of what you do.
And from wherever you exit out, appoint your face towards the Sacred Mosque. And surely this is the right from your Lord, and Allah is not inattentive about what you are working.
And from whatever place you come forth, turn your face towards the Sacred Mosque. Indeed, this is the truth from your Lord. And Allah is not at all heedless of what you do
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And wherever you proceed, whatever you are occupied with, remain attentive to the Divine Ideology symbolized by the Sacred Masjid. Behold, it is the Truth from your Lord. And Allah is not unaware of what you do with your life
And from whatsoever place you come forth, turn your face towards the Sacred Mosque; and surely it is the very truth from your Lord, and Allah is not at all heedless of what you do
And from wheresoever thou comest forth, turn thy face towards the Sacred Mosque; for that is indeed the truth from thy Lord. And ALLAH is not unmindful of what you do
And whencesoever thou goest out, turn thy face toward the Sacred Mosque. Indeed, it is the truth from thy Lord. And God is not heedless of what you do
And, from where ever you start forth, turn your face in the direction of the Sacred Mosque (in Makkah); That is indeed the truth from your Lord. And Allah is not unmindful of what you do
And from wherever you go out, turn your face towards the Sacred Mosque. This is the truth from your Lord. God is not unaware of what you do.
And wherever you come from, turn your face towards the Sacred Mosque. This is the truth from your Lord, and God is not heedless of what you do
So from wherever you go out [for prayer, O Muhammad] turn your face toward al- Masjid al-iaram, and indeed, it is the truth from your Lord. And Allah is not unaware of what you do
And from wherever you come forth, turn your face towards the Sacred Mosque; and indeed it is surely the truth from your Lord. And God is not heedless of what you do.
From whencesoever Thou startest forth, turn Thy face in the direction of the sacred Mosque; that is indeed the truth from the Lord. And God is not unmindful of what ye do
From whencesoever Thou startest forth, turn Thy face in the direction of the sacred Mosque; that is indeed the truth from the Lord. And Allah is not unmindful of what ye do
وَمِنۡ حَیۡثُ خَرَجۡتَ فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِۚ وَحَیۡثُ مَا كُنتُمۡ فَوَلُّوا۟ وُجُوهَكُمۡ شَطۡرَهُۥ لِئَلَّا یَكُونَ لِلنَّاسِ عَلَیۡكُمۡ حُجَّةٌ إِلَّا ٱلَّذِینَ ظَلَمُوا۟ مِنۡهُمۡ فَلَا تَخۡشَوۡهُمۡ وَٱخۡشَوۡنِی وَلِأُتِمَّ نِعۡمَتِی عَلَیۡكُمۡ وَلَعَلَّكُمۡ تَهۡتَدُونَ ١٥٠
wherever you may have started out, turn your face in the direction of the Sacred Mosque; wherever any of you may be, turn your faces towards it, so that people may have no argument against you- except for the wrongdoers among them: do not fear them; fear Me- and so that I may perfect My favour on you and you may be guided
From wherever you come forth (for prayers), turn your face towards the Sacred Masjid (at Makkah). Wherever you may be, turn your faces towards it so that people may not have an argument against you except those of them who are wrongdoers. Don’t fear them but fear Me, so that I may complete My Favors upon you and that you may be guided,
And from whencesoever thou goest forth, turn thy face toward the Sacred Mosque, and wheresoever ye be, turn your face toward it, lest there should be with people an argument against you, except those of them who do wrong so fear them not, but fear Me; so that I may accomplish My favour upon you, and that ye may remain guided
Whichever place you come from turn towards the Holy Mosque, and wherever you are, turn your faces towards it so that people may have no cause for argument against you, except such among them as are wicked. But do not fear them, fear Me that I may accomplish My favours on you, and you may find the right way perchance
So from wherever (whatever thought; outlook) you set out from, turn your face (observation) toward al-Masjid al-Haram (the state in which the annihilation of multiplicity is experienced; the essence of prostration). And wherever you may be, turn your face toward it so that the people will not have any argument against you. Though those among you who are incessant wrongdoers will be against you. So fear them not, but fear Me so that I may fulfill My favor upon you, that you may attain the realization of your innermost essential reality.
Wherever you come from, turn your face to the Masjid al-Haram. Wherever you are, turn your faces towards it so that people will have no argument against you — except for those among them who do wrong and then you should not fear them but rather fear Me — and so that I may complete My blessing upon you so that hopefully you will be guided.
And whencesoever you may go out, turn your face towards the Holy Mosque, and wherever you may be, turn your faces towards it, so that the people may have no argument against you, neither those of them who are wrongdoers. So do not fear them, but fear Me, that I may complete My blessing on you and so that you may be guided
From wherever you go out (for journeying), turn your face (O Messenger) towards the Sacred Mosque (in the Prayer). Wherever you may be, (O you who believe,) turn your faces towards it, that the people may not have an argument against you – unless they be those immersed in wrongdoing; and hold not them in awe, but stand in awe of Me – and that I may complete My favor (of faith and Islam) upon you, and that you may be wholly guided (in Islam to the truth.
And from wheresoever you come forth (for saying your Prayer) turn your attention in the direction of Masjid al-Haram. And wheresoever you may be (O Muslims!), turn your faces in the direction of it, that people may have no excuse against you, except such of those as are unjust, then do not fear them (as they follow the wrong course), but you need only stand in awe of Me. And (this command has been given to you) that I may perfect My blessings upon you and that you may attain your goal
From whatsoever place thou issuest, turn thy face towards the Holy Mosque; and wherever you may be, turn your faces towards it, that the people may not have any argument against you, excepting the evildoers of them; and fear you them not, but fear you Me; and that I may perfect My blessing upon you, and that haply so you may be guided
And from wherever you go out turn your face toward the Sacred Mosque (during mandatory prayer), and wherever you are, turn your face toward the Sacred Mosque, so there will not be any reason for people against you, except those who did wrong among them. And do not fear them, but fear Me, so I complete My favor upon you, and you may be guided.
Wherever you go, and wherever you are, say your prayers towards Masjid-Alharam. There is no dispute about this commandment except among the wicked ones. Do not fear them; instead fear me so that I may complete my favor upon you and guide you towards the right path
And from wherever you start out, turn your face in the direction of the Sacred Masjid. Wherever you are, turn your face in that direction. There is no grounds of dispute for you among the people, except those of them who are bent on corruption. So do not fear them, but fear Me, so that I may complete My favor on you, and so that you may be guided
And from wherever yousg set out, turn your face towards the Inviolable Mosque. And wherever youpl may be, turn your faces towards it so that people may not have any argument against you—except those of them who have been unjust. So do not fear them, but fear Me—and so that I may perfect My blessing upon youpl, and that you may be guided.
And from whencesoever thou comest forth, there turn thy face towards the Sacred Mosque, and wheresoever ye are, turn your faces towards it, that men may have no argument against you, save only those of them who are unjust; and fear them not, but fear me and I will fulfil my favours to you, perchance ye may be guided yet
And O dear Prophet (Mohammed - peace and blessings be upon him) wherever you come from, turn your face towards the Sacred Mosque; and wherever you may be, O Muslims, turn your faces towards it only, so that people may not have an argument against you - except those among them who do injustice; therefore do not fear them, and fear Me; and this is in order that I complete My favour upon you and that you may attain guidance.
And wheresoever you may have gone forth, do turn your face towards the sacred mosque and wherever you all may be, do turn your faces towards it so that the people may have no argument against you except those who have wronged their souls among them. Therefore do not defer to them but defer to Me and so that I may complete My blessings upon you and so that perhaps you may be truly guided.
From what place soever thou comest forth, turn thy face towards the holy temple; and wherever ye be, thitherward turn your faces, lest men have matter of dispute against you; but as for those among them who are unjust doers, fear them not, but fear me, that I may accomplish my grace upon you, and that ye may be directed
And from wherever you come forth, there turn your face towards the Sacred Mosque, and wherever you are, turn your faces towards it, that men may have no argument against you, save only those of them who are bent on wickedness; and fear them not, but fear
From wherever you emerge, turn your face towards the Sacred Mosque, and wherever you are, face towards it, so that the people will have no argument against you, except the harmdoers among them. Do not fear them, fear Me, so that I will perfect My Favor to you and that you will be guided
And from whatever place thou comest forth, turn thy face toward the sacred Mosque; and wherever ye be, to that part turn your faces, lest men have cause of dispute against you: but as for the impious among them, fear them not; but fear me, that I may perfect my favours on you, and that ye may be guided aright
And from wheresoever you start forth, turn your face (to the) Nucleus of Al-Masjid-al-Haram. And wheresoever you are, do turn your faces (towards) its nucleus so that there be no ground with the people against you except those of them who committed transgression. So pay no allegiance to them and pay allegiance to Me; and that I may complete My grace on you and perchance you may be guided
And from wherever thou hadst gone forth, then, turn thy face to the direction of the Masjid al-Haram. And wherever you had been, then, turn your faces to the direction of it so that there be no disputation from humanity against you, but from those of them who did wrong. Dread them not, then, but dread Me. And I fulfill My divine blessing on you—so that perhaps you will be truly guided—
From wherever you begin, turn your face in the direction of the Sacred Mosque. Wherever you are, turn your faces in its direction. That’s to keep from having any disagreement among the people. Only those who like trouble will argue. Don’t be afraid of them. Fear Me. I will complete My favor to you, and you will be guided.
Again, whatever place you come forth, turn your face during Salah towards the Sacred Mosque; and wherever you are, face towards it, so that people will not have any argument against you, except those among them who are wrongdoers. Do not fear them; fear Me, so that I may perfect My favors to you and that you may be rightly guided
At whatever place you may be, you must turn your face towards the Masjid Haram, and wherever you may be, you must turn your face towards the same at prayer so that people might not find an argument against you. As for the unjust people, they will never stop talking; so do not fear them but fear Me -- (Do this) so that I may complete My favour upon you and you may find the way to real success
And from whatsoever place thou comest forth turn thy face towards the Sacred Mosque. And wherever you are turn your faces towards it, so that people may have no plea against you except such of them as are unjust -- so fear them not and fear Me -- and that I may complete My favour to you and that you may go aright
And from whichever place you come forth, then turn your face towards the Sacred Mosque, and in whichever place you are then turn your faces towards it, so that people may not have (any point of) dispute against you, except those who are unjust among them, so do not fear them but fear Me so that I may complete My favour on you and that you may receive guidance.
And turn your face, whersoever you hail from, towards the Sacred Place of Worship!h And wherever you be, turn your faces towards it, so that people — except those who have been wicked among them — have no grudges against you. Fear them not then, and fear Me, so that I complete My Favour upon you, and that you become guided
And from wherever you move (on a journey), turn your face towards the Sacred Mosque (at the time of Prayer) and, wherever you are, (O Muslims,) turn your faces towards it so that people may not get a chance to raise any objection against you, except those amongst them who exceed limits. So, fear them not, and fear Me alone, so that I complete My blessing on you and you may attain perfection in guidance
And wherever you go out, you shall set yourself towards the Restricted Temple. And wherever you may be you shall set yourselves towards it; that the people will have no room for debate with you, except those of them who are wicked. You shall not fear them, but fear Me; so that I may complete My blessings upon you and that you may be guided
And wherever you go out, you shall set yourself towards the Restricted Temple. And wherever you may be you shall set yourselves towards it; that the people will have no room for debate with you, except those of them who are wicked. You shall not be concerned by them, but be concerned by Me; so that I may complete My blessings upon you and that you may be guided.
And from wherever you go out, you shall set your face towards the Restricted Temple. And wherever you may be, you shall all set your faces towards it; that the people will have no room for debate with you, except those of them who are wicked. You shall not be concerned by them, but be concerned by Me; so that I may complete My blessings upon you and that you may be guided.
And from where you got out , so turn your face towards the Mosque the Forbidden/Sacred , and wherever you were, so turn your faces towards it, for that the people do not (have) on you aproof/argument except those who were unjust/oppressive from them. So do not fear them and fear Me .And to complete/ perfect My blessings on you, and maybe you (will) be guided
Hence, from wherever thou mayest come forth, turn thy face [in prayer] towards the Inviolable House of Worship; and wherever you all may be, turn your faces towards it, so that people should have no argument against you unless they are bent upon wrongdoing. And hold not them in awe, but stand in awe of Me, and [obey Me,] so that I might bestow upon you the full measure of My blessings., and that you might follow the right path
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And from where you go out, then turn your face towards the Inviolable Mosque, and wherever you are, then turn your faces towards it, lest that mankind should have an argument against you, excepting (the ones of) them that do injustice. So do not be apprehensive of them, and be apprehensive of Me, and that I may perfect My favor on you and that possibly you would be guided
Whencesoever thou comest forth turn thy face toward the Inviolable Place of Worship; and wheresoever ye may be (O Muslims) turn your faces toward it (when ye pray) so that men may have no argument against you, save such of them as do injustice - Fear them not, but fear Me! - and so that I may complete My grace upon you, and that ye may be guided
(Muhammad) wherever you go, turn your face to the Sacred Mosque and Muslims, wherever you are, turn your faces in the same direction so that no group of people, except the unjust among them, would have any reason against you and so that I may establish My commandments for your people to have proper guidance. (The unjust may criticize you) but do not fear them, fear only Me
And from wherever you set out, turn your face in the direction of the Sacred Mosque (Al-Masjid-ul-Haram), and (O Muslims), wherever you are, turn your faces in its direction, so that people should have no argument against you, except for those among them who are unjust,__ do not fear them, but fear Me__, and so that I should perfect My blessings upon you, and that you may take the right path
(O’ Muhammad) from whatsoever place you come forth (for prayer) turn your face towards the ‘Holy Mosque’. Therefore, (O’ Muslims) whatsoever place you come forth (for prayer), turn your face towards it so that people will have no argument against you, except for those of them who are grossly unfair and morally wrong. Thus, fear them not but show honor and reverence for Me. Definitely, I will complete My blessings upon you so that you may receive divine insight.
Wherever you are (at the time of prayer), turn your face in the direction of the sacred mosque (at Makkah). Wherever you might be, turn your face towards it, so that except for the evildoers, people would not have any cause to argue against you. And do not fear the evildoers; fear Me! Because, I will complete (and conclude) My blessings upon you, so that you would be guided aright
(O’ Muhammad) from whatsoever place you come forth (for prayer) turn your face towards the Holy Mosque. (O’ Muslims) whatsoever place you come forth (for prayer), turn your face towards It so that people will have no argument against you, except for those of them who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims. So don’t fear them but show honor and reverence only for Me. Indeed, I will complete My blessings upon you so that you may walk on the path of truth.
Again, whenever you depart from a place, always turn your face at prayer toward the Sacred Mosque and wherever you people may be, inside or outside, turn your faces at prayer to ward it, so that you people do not stand at the mark of criticism by others except by the wrongful. Do not fear them but fear and revere Me so that I may bestow My favour upon you, and you may be guided into all truth
In whichever direction you go always turn to face the Sacred Mosque. All of you, wherever you are, always turn your faces towards it, so that people do not have any evidence of disunityagainst you except, of course, the wrongdoers among them. Don’t be afraid of them, but fear Me, so I will complete My favours on you, and ensure you are guided
Wherever you are ˹O Prophet˺, turn your face towards the Sacred Mosque. And wherever you ˹believers˺ are, face towards it, so that people will have no argument against you, except the wrongdoers among them. Do not fear them; fear Me, so that I may ˹continue to˺ perfect My favour upon you and so you may be ˹rightly˺ guided.
From wherever you come out, turn your face towards the sacred mosque, and wherever you are, turn your faces towards it, so that people have no argument against you, except for the wrongdoers amongst them � you must not fear them but fear Me -, and so that I can complete My favour over you and so that you will be guided.
Whichever way you depart, face towards the Holy Mosque: and wherever you are, face towards it, so that people will have no cause to reproach you, except the wrongdoers among them. Have no fear of them; fear Me, so that I may perfect My favour to you and that you may be rightly guided
Wherever you go, you shall turn your face (during Salat) towards the Sacred Masjid; wherever you might be, you shall turn your faces (during Salat) towards it. Thus, the people will have no argument against you, except the transgressors among them. Do not fear them, and fear Me instead. I will then perfect My blessings upon you, that you may be guided
Wherever you go, turn your face toward the Sacred Sanctuary, and wherever you all are, turn your faces towards it, so that people should have no argument against you. Except for the unjust among them, do not fear them, but fear Me, and I will complete my grace to you, so that you might be guided.
Wherever you go, turn your face toward the Sacred Sanctuary, and wherever you all are, turn your faces towards it so that people should have no argument against you. Except for the unjust among them, do not fear them, but fear Me, and I will complete my grace to you so that you might be guided.
And from wherever you exit out, appoint your face towards the Sacred Mosque. And wherever you may be, appoint your faces towards it. So, the people have not a wrangle against you, except those who were oppressors among them. So do not be in awe of them, and awe of me, and I will complete my grace upon you, and perhaps you may be guided.
And from whatever place you come forth, turn your face (in prayer) towards the Sacred Mosque; and wherever you are, turn your faces towards it, so that people shall have no dispute against you, save those of them that are unjust. Have no awe of them, but stand in awe of Me; and that I may perfect My blessing upon you, and so that you might be guided (aright)
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Again, regardless of where you are geographically and whichever way you are proceeding, you must keep in mind the Sacred Masjid as a symbol of the Divine Ideology, that is, unity of mankind. This will help the communities of believers around the world to coordinate their affairs. The opponents will, then, have no argument against you that you are not one in Purpose, except those who are bent on relegating the Ideals. Then, fear them not, but fear Me! So that I may perfect My Bliss upon you and that you may be guided to the Ultimate Success (5:3)
And from whatsoever place you come forth, turn your face towards the Sacred Mosque; and wherever you are turn your faces towards it, so that people shall have no accusation against you, except such of them as are unjust; so do not fear them, and fear Me, that I may complete My favor on you and that you may walk on the right course
And from wheresoever thou comest forth, turn thy face towards the Sacred Mosque; and wherever you be, turn your faces towards it that people may have no argument against you, except those who are unjust - so fear them not, but fear ME - and that I may perfect MY favour upon you, and that you may be rightly guided
And whencesoever thou goest out, turn thy face toward the Sacred Mosque, and wheresoever you may be, turn your faces toward it, so that the people may have no argument against you—not even those among them who do wrong. Fear them not, but fear Me—and so that I may complete My Blessing upon you, and that haply you may be guided
So from where ever you start forth, turn your face in the direction of the Sacred Mosque; And where ever you are, turn your faces towards it (as you pray): So that there be no reason for dispute against you among the people, except those of them who are the wrongdoers; So do not fear them, but fear Me; And that I may complete My favors on you, and you may (be willing to) be guided
From wherever you set out, turn your face towards the Sacred Mosque. And wherever you are, face it, so that people will have no argument against you, except for the wrongdoers among them. So don’t fear them, but fear Me. I will then complete My favor upon you, so that you may be guided.
And wherever you come from, turn your face towards the Sacred Mosque. And wherever you may be, turn your faces towards it. So that the people may not have any argument against you—except those who do wrong among them. So do not fear them, but fear Me, that I may complete My blessings upon you, and that you may be guided
And from wherever you go out [for prayer], turn your face toward al-Masjid al-iaram. And wherever you [believers] may be, turn your faces toward it in order that the people will not have any argument against you, except for those of them who commit wrong; so fear them not but fear Me. And [it is] so I may complete My favor upon you and that you may be guided
And from wherever you come forth, turn your face towards the Sacred Mosque; and wherever you are, so turn your faces towards it, that the people may not have any argument against you, except those of them who did wrong; so do not fear them, but fear Me; and that I may perfect My favour upon you, and perhaps you may be guided;
So from whencesoever Thou startest forth, turn Thy face in the direction of the sacred Mosque; and wheresoever ye are, Turn your face thither: that there be no ground of dispute against you among the people, except those of them that are bent on wickedness; so fear them not, but fear Me; and that I may complete My favours on you, and ye May (consent to) be guided
So from whencesoever Thou startest forth, turn Thy face in the direction of the sacred Mosque; and wheresoever ye are, Turn your face thither: that there be no ground of dispute against you among the people, except those of them that are bent on wickedness; so fear them not, but fear Me; and that I may complete My favours on you, and ye May (consent to) be guided
كَمَاۤ أَرۡسَلۡنَا فِیكُمۡ رَسُولࣰا مِّنكُمۡ یَتۡلُوا۟ عَلَیۡكُمۡ ءَایَـٰتِنَا وَیُزَكِّیكُمۡ وَیُعَلِّمُكُمُ ٱلۡكِتَـٰبَ وَٱلۡحِكۡمَةَ وَیُعَلِّمُكُم مَّا لَمۡ تَكُونُوا۟ تَعۡلَمُونَ ١٥١
just as Wehave sent among you a Messenger of your own to recite Our revelations to you, purify you and teach you the Scripture, wisdom, and [other] things you did not know
as We have sent among you a Messenger (Muhammad) from among you who recites to you Our Verses (the Qur’an), purify you, teaches you the book (the Qur’an) and wisdom, and teaches you what you did not know.
Even as We have sent amidst you an apostle from amongst you, who rehearseth unto you Our revelations and purifieth you,and teacheth you the Book and wisdom, and teacheth you that which ye were not wont to know
Even as We sent a messenger from among you to convey Our messages to you and cleanse you, and teach you the Book and the wisdom, and what you did not know
We revealed a Rasul from within you (to disclose the reality), reciting (teaching) to you Our verses (signs pertaining to our reality within the core of all existence) and purifying you and teaching you the Book (of the reality and sunnatullah) and wisdom (the system and mechanics of creation) and that which you do not know.
For this We sent a Messenger to you from among you to recite Our Signs to you and purify you and teach you the Book and Wisdom and teach you things you did not know before.
As We sent to you an Apostle from among yourselves, who recites to you Our signs, and purifies you, and teaches you the Book and wisdom, and teaches you what you did not know
As We have sent among you a Messenger of your own, reciting to you Our Revelations, and purifying you (of false beliefs and doctrines, and sins, and all kinds of uncleanness), and instructing you in the Book and the Wisdom, and instructing you in whatever you do not know
Just as (the Ka`bah is a means to your guidance so,) We have sent to you a great Messenger from among yourselves who recites to you Our Messages and purifies you and teaches you the Book and the Wisdom and teaches you what you did not know
as also We have sent among you, of yourselves, a Messenger, to recite Our signs to you and to purify you, and to teach you the Book and the Wisdom, and to teach you that you knew not
As We sent you a messenger from among yourselves who reads Our signs to you and purifies (and absolves) you and teaches you the book and wisdom and teaches you what you did not know,
An example of my blessing is choosing a Prophet from among yourselves who is reading my revelations to you, purifying you, teaching you the Scripture and wisdom as well as what you never knew
And We have sent among you a messenger of your own, rehearsing to you Our signs, and helping to refine you, and teaching you the book and the wisdom, and that which you did not know
Just as We sent among you a messenger from yourselves, reading Our signs to you, and purifying you, and teaching you the Scripture and wisdom, and teaching you what you did not know.
Thus have we sent amongst you an apostle of yourselves, to recite to you our signs, to purify you and teach you the Book and wisdom, and to teach you what ye did not know
The way We have sent to you a Noble Messenger from among you, who recites to you Our verses and purifies you, and teaches you the Book and sound wisdom*, and teaches you what you did not know. (The traditions / sayings of the Holy Prophet - peace and blessings be upon him)
As We have sent within you a messenger from among you who rehearses Our signs unto you and sanctifies you and teaches you the knowledge of the book and the wisdom and teaches you that which you knew not.
As we have sent unto you an apostle from among you, to rehearse our signs unto you, and to purify you, and to teach you the book of the Koran and wisdom, and to teach you that which ye knew not
Thus (similarly) have We sent amongst you an apostle from yourselves, to recite to you Our signs, to purify you and teach you the Book and wisdom, and to teach you what you did not know
As We have sent among you a Messenger (Prophet Muhammad) from yourselves, to recite to you Our verses and to purify you, who will teach you the Book and Wisdom, and teach you that of which you have no knowledge
And we sent to you an apostle from among yourselves to rehearse our signs unto you, and to purify you, and to instruct you in "the Book," and in the wisdom, and to teach you that which ye knew not
Similarly We have sent among you a Messenger of your own. He recites to you Our Ayaat and sanctifies you and teaches you Al-Kitab and Al-Hikmah and gives you knowledge which you were not knowing
as We sent to you a Messenger from among you who recounts Our signs to you, and makes you pure, and teaches you the Book and wisdom, and teaches you what you be knowing not.
We have already sent to you a messenger of your own. He recited to you Our signs. He purified you and instructed you in the Book and wisdom and in new knowledge.
just as We bestowed Our favor upon you when We sent among you a Messenger of your own who recites to you Our revelations, sanctifies you, teaches you the Book and wisdom, and teaches you that which you did not know
just as (you have found from this: that) We sent the Messenger to you from among you, who recites to you Our Revelations; who purifies your lives; who instructs you in the Book and in Wisdom and teaches you those things that you did not know
Even as We have sent among you a Messenger from among you, who recites to you our messages and purifies you and teaches you the Book and the Wisdom and teaches you that which you did not know
Like that, We have sent among you a messenger from among you, who reads to you Our signs ( that is, practically demonstrate the Quran) and purifies you and teaches you the book and the wisdom and teaches you that which you did not know.
Just as We sent down to you a Messenger, from among yourselves, reciting Our Verses to you, purifying you, teaching you the Book and the Wisdomh to , and teaching you what you knew not
Likewise, We have sent you (Our) Messenger (blessings and peace be upon him) from amongst yourselves who recites to you Our Revelations and purifies and sanctifies (your hearts and ill-commanding selves) and teaches you the Book and inculcates in you logic and wisdom and enlightens you (on the mysteries of spiritual gnosis and divine truth) which you did not know
As We have sent a messenger to you from amongst yourselves to recite Our revelations to you, and purify you, and teach you the Scripture and the wisdom, and teach you what you did not know
As We have sent a messenger to you from among yourselves to recite Our revelations to you, and purify you, and teach you the Book and the wisdom, and teach you what you did not know.
As We have sent a messenger to you from among yourselves to recite Our revelations to you, and purify you, and teach you the Book and the wisdom, and teach you what you did not know.
As We sent in you a messenger from you, he reads/recites on you Our verses/evidences and he purifies you and he teaches you The Book and the wisdom, and he teaches you what you were not knowing
Even as We have sent unto you an apostle from among yourselves to convey unto you Our messages, and to cause you to grow in purity, and to impart unto you revelation and wisdom, and to teach you that which you knew not
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Just as We have sent among you a Messenger of yourselves, to recite Our ayat (Signs, verses) to you, and to cleanse you, and to teach you the Book and (the) Wisdom, and to teach you that which you did not know
Even as We have sent unto you a messenger from among you, who reciteth unto you Our revelations and causeth you to grow, and teacheth you the Scripture and wisdom, and teacheth you that which ye knew not
As We have sent a Messenger from your own people to show you evidence about Me, to purify you from sins, to teach you the Book, give you wisdom and instruct you in that which you did not know
As also We have sent in your midst a messenger from among you, who recites to you Our verses, and purifies you, and teaches you the Book and the wisdom, and teaches you what you did not know
Likewise (to complete My blessings upon you), We have sent to you a ‘Messenger’ from yourselves reciting to you Our ‘Revelations’, purifying you (from ‘Polytheism’ & ‘Atheism’), teaching you the ‘Scripture’ and wisdom, and teaching you that which you had no knowledge (of it before).
Just like We sent a messenger to you! (A messenger) who recites to you Our revelations, purifies you, and teaches you the book and the wisdom _ (an answer to Ibraheem´s prayers). He teaches you that, which you did not know
Likewise (to complete My blessings upon you), We have sent to you a Messenger of your own race reciting to you the Qur’ānic Verses, purifying you (from Polytheism & Atheism), teaching you (the spirit of) wisdom and the Scripture, and teaching you that which you had no knowledge (of it before).
Even as We sent to you people a Prophet from among you to recite to you Our revelations, and impart sanctity, teach you the Book and acquaint your hearts with wisdom and with what you did not knew intellectually nor spiritually
For example, We sent to you a nobleMessenger from amongst you; he recites Our verses for you, purifies you, teaches you the Book and wisdom, and teaches youwhat you didn’t know.
Since We have sent you a messenger from among yourselves—reciting to you Our revelations, purifying you, teaching you the Book and wisdom, and teaching you what you never knew—
Just as we sent to you a messenger from amongst yourselves to recite Our verses to you and to cleanse you and to teach you the book and the wisdom and teach you what you did not know.
Thus have We sent forth to you an apostle of your own who will recite to you Our revelations and purify you of sin, who will instruct you in the Book and in wisdom and teach you what you knew not.
(Blessings) such as the sending of a messenger from among you to recite our revelations to you, purify you, teach you the scripture and wisdom, and to teach you what you never knew.
For this We sent one of your own people as a Messenger reciting Our revelations to you, purifying you, teaching you the Book and wisdom, and teaching you what you didn't know.
For this, We sent one of your own people as a Messenger reciting Our revelations to you, enabling you, teaching you the Book and wisdom, and teaching you what you didn’t know.
Just as We sent within you a messenger among you, who recites our verses upon you, and refines you, and teaches you the Book and wisdom, and teaches you what you did not know.
Even as we have sent among you a Messenger of your own who recites our revelations to you that purifies you and teaches you the Book and the Wisdom , and teaches you that which you did not know
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Hence, We have sent unto you a Messenger from among your own who conveys to you Our Revelations and teaches you how to grow in goodness by helping people. And he empowers you with the Book of Allah, and the Wisdom therein, the knowledge you did not have before
Even as We have sent among you a Messenger from among you who recites to you Our communications and purifies you and teaches you the Book and the wisdom and teaches you that which you did not know
Even as WE have sent to you a Messenger from among yourselves who recites OUR Signs to you, and purifies you, and teaches you the Book and Wisdom, and teaches you that which you knew not
even as We sent among you a messenger from among you, who recites Our signs to you and purifies you, and teaches you the Book and Wisdom, and teaches you what you knew not
A similar (favor have you already received) in that We have sent among you a messenger (the Prophet) of your own, reciting to you Our Signs, and purifying you, and instructing you in Scripture and Wisdom, and in new Knowledg
Even as We sent to you a messenger from among you, who conveys Our verses to you, purifies you, teaches you the Scripture and wisdom, and teaches you what you didn’t know.
Just as We sent to you a messenger from among you, who recites Our revelations to you, and purifies you, and teaches you the Book and wisdom, and teaches you what you did not know
Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know
As We sent among you a messenger from you, to recite to you Our signs, and to purify you and teach you the Book and the wisdom, and to teach you what you did not know;
A similar (favour have ye already received) in that We have sent among you an Apostle of your own, rehearsing to you Our Signs, and sanctifying you, and instructing you in Scripture and Wisdom, and in new knowledge
A similar (favour have ye already received) in that We have sent among you a Messenger of your own, rehearsing to you Our Signs, and sanctifying you, and instructing you in Scripture and Wisdom, and in new knowledge
فَٱذۡكُرُونِیۤ أَذۡكُرۡكُمۡ وَٱشۡكُرُوا۟ لِی وَلَا تَكۡفُرُونِ ١٥٢
So remember Me; I will remember you. Be thankful to Me, and never ungrateful
Therefore remember Me, I will remember you, be grateful to Me, and never be ungrateful to Me.
Remember Me wherefore, and I shall remember you: and unto Me give thanks, and be notingrate unto Me
So, therefore, remember Me, and I shall remember you; and give thanks and do not be ungrateful
So remember (dhikr) Me (contemplate); so that I will remember you. And be grateful to Me (evaluate Me) and do not deny Me (do not deny that I comprise your essence and the essence of the entire existence).
Remember Me — I will remember you. Give thanks to Me and do not be ungrateful.
Remember Me, and I will remember you, and thank Me, and do not be ungrateful to Me
So (in return for all that) always remember and make mention of Me (when service to Me is due), that I may remember and make mention of you (when judgment and recompense are due); and give thanks to Me, and do not be ungrateful to Me
So glorify Me and I will grant you eminence and be thankful to Me, and be not ungrateful to Me (for My favours to you)
So remember Me, and I will remember you; and be thankful to Me; and be you not ungrateful towards Me
so, remember Me, that I remember you, and be thankful to Me, and do not be ungrateful to Me.
Therefore, keep me in your mind so that I keep you in mind; always be grateful and never cover the truth
Then remember Me, I will remember you. Be grateful to Me, and do not reject it
So remember Me (and) I will remember youpl. And thank Me, and do not deny Me.
remember me, then, and I will remember you; thank me, and do not misbelieve
Therefore remember Me, I will cause you to be spoken of and acknowledge My rights, and do not be ungrateful
Therefore remember Me and I will remember you and be grateful to Me and do not be ungrateful to Me.
Therefore remember me, and I will remember you, and give thanks unto me, and be not unbelievers
Remember Me, then, and I will remember you; thank Me, and do not disbelieve (or reject faith)
So remember Me, I will remember you. Give thanks to Me and do not be ungrateful towards Me
Therefore remember me: I will remember you; and give me thanks and be not ungrateful
Then be mindful of Me, I will be attentive to you; and be grateful to Me and do not blaspheme Me
So remember Me and I will remember you. And give thanks to Me, and be not ungrateful!
Remember Me, and I will remember you. Be thankful to Me, and do not be ungrateful to Me.
Therefore, remember Me, and, I will remember you, be grateful to Me and never deny Me
So remember Me and I will remember you, and give thanks to Me and be not ungrateful
Therefore glorify Me, I will make you eminent, and give thanks to Me and be not ungrateful to me
So remember Me I will remember you and be grateful to Me and do not be ungrateful to Me.
Keep Me in your rememberance, then; so I keep guiding you. And be grateful to Me, and suppress not the Truth
So remember Me, I shall remember you. And always be thankful to Me and never be ungrateful to Me
So remember Me that I may remember you, and be thankful to Me and do not disbelieve
So remember Me that I may remember you, and be thankful to Me and do not disbelieve.
So remember Me that I may remember you, and be thankful to Me and do not disbelieve.
So mention/remember Me , I remember you , and thank/be grateful to Me and do not disbelieve
so remember Me, and I shall remember you; and be grateful unto Me, and deny Me not
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So, remember Me, (and) I will remember you; and give thanks to Me; and do not disbelieve Me
Therefore remember Me, I will remember you. Give thanks to Me, and reject not Me
therefore, remember Me and I shall remember you. Thank Me and do not hide the truth about Me
So Remember Me, and I will remember you, and be thankful to Me, and be not ungrateful to Me
(The Lord said): “Remember to celebrate My praise and to declare My infinite glory, I will bestow My blessings upon you. Be thankful to Me! Never act impiously toward Me.
You remember Me, and I shall remember you! Offer your thanks to Me, and do not (ever) be ungrateful
(The Lord said): ‘Now, therefore, remember to celebrate My praise and declare My absolute majesty and glory. I will bestow My blessings upon you. So give gratitude to Me, and don’t ever act impiously towards Me’.
Therefore, bear Me in mind with reverence so that I bear you in mind and impel yourselves with gratitude. And do not be callous with hearts barren of faith
So, remember Me, and I shall remember you. Be thankful to Me, and don’t be unthankful to Me
remember Me; I will remember you. And thank Me, and never be ungrateful.
So remember Me, and I will remember you, and thank Me and don´t reject (My guidance).
Remember Me, then, and I will remember you. Give thanks to Me and never deny Me
You shall remember Me, that I may remember you, and be thankful to Me; do not be unappreciative.
So, remember Me, and I will remember you. Thank Me, and do not be ungrateful to Me.
So, remember Me, I will remember you. Thank Me, and do not be ungrateful to Me.
So remember me, I will remember you. And thank me, and do not disbelieve.
Therefore, remember Me, and i will remember you; and be thankful to Me, and be you not ungrateful
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Therefore, raise My Name and I shall raise your name! And be grateful to Me, and deny Me not by being practically ungrateful. ((2:186), (2:220), (2:177), (15:49), (21:10), (21:24), (23:70), (38:24), (43:44))
Therefore remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me
Therefore, remember ME and I will remember you; and be thankful to ME and do not be ungrateful to ME
So remember Me, and I shall remember you. Give thanks unto Me, and disbelieve not in Me
Then do remember Me; I will remember you. And be grateful to Me and do not reject Faith
So, remember Me, and I will remember you. Be thankful to Me, and don’t reject faith.
So remember Me, and I will remember you. And thank Me, and do not be ungrateful
So remember Me; I will remember you. And be grateful to Me and do not deny Me
So remember Me, I will remember you; and thank Me, and do not be ungrateful to Me.
Then do ye remember Me; I will remember you. Be grateful to Me, and reject not Faith
Then do ye remember Me; I will remember you. Be grateful to Me, and reject not Faith
19
Hard Trials establish Truth
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ ٱسۡتَعِینُوا۟ بِٱلصَّبۡرِ وَٱلصَّلَوٰةِۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّـٰبِرِینَ ١٥٣
You who believe, seek help through steadfastness and prayer, for God is with the steadfast
O you who believe! Seek help (from Allah) with patience and prayer. Surely! Allah is with the patient ones.
O O Ye who believe! seek help in patience and prayer; verily Allah is with the patient
O you who believe, seek courage in fortitude and prayer, for God is with those who are patient and persevere
O you, who have believed, seek help through patience (endurance) that generates from your essence and through salat (the observation resulting from you turning towards your innermost essential reality; the Names). Indeed, Allah is with the patient (with His Name Sabur).
You who have iman! seek help in steadfastness and salat. Allah is with the steadfast.
O you who have faith! Take recourse in patience and prayer; indeed Allah is with the patient
O you who believe! Seek help (against all kinds of hardships and tribulations) through persevering patience and the Prayer; surely God is with the persevering and patient
O you who believe! seek (God's) help with perfect patience and Prayer, for surely Allah is with the patiently persevering
O all you who believe, seek you help in patience and prayer; surely God is with the patient
You who believe, get help through perseverance (and patience) and prayer, because God is with those who persevere (and are patient).
O you who believe, deal with the difficulties of life with patience and prayers. Know that God is with the patient ones
O you who believe, seek help with patient perseverance and prayer. For God is with those who patiently persevere
O you who have attained faith, seek help through patience and prayers. Indeed, Allah is with the patient ones.
O ye who do believe! seek aid from patience and from prayer, verily, God is with the patient
O People who Believe! Seek help from patience and prayer; indeed Allah is with those who patiently endure
O you who believe! Seek help through the patience and the prayer. Truly Allah is with those who are patient.
O true believers, beg assistance with patience and prayer, for God is with the patient
O you who do believe! Seek aid from sabr (patience, perseverance, self-restraint and constancy) and from prayer, verily, Allah is with the patient
Believers, seek assistance in patience and prayer, Allah is with those who are patient
O ye who believe! seek help with patience and with prayer, for God is with the patient
O you people who have Believed! Invoke assistance with patience and Salat. Indeed Allah is with those who patiently persevere
O those who believed! Pray for help with patience and formal prayer. Truly, God is with the ones who remain steadfast.
O Believers, seek help with patience and prayer. Truly, Allah is with those who are patient.
O’ You who believe! Seek My help with patience and prayer: surely, Allah is with those who are patient
O Believers, seek help with fortitude and Salat, for Allah is with those who show fortitude
O you who believe, seek assistance through patience and prayer; surely Allah is with the patient
O you who believe ! seek help through patience and worship (salat), Allah is certainly with the patient.
O you who believe! Seek help with patience and prayer. Certainly, Allah is with those who are patient
O believers! Always seek help (from Me) through patience and Prayer. Certainly, Allah is (always) with those who observe patience
O you who believe, seek help through patience and the contact-method, God is with the patient ones
O you who believe, seek help through patience and through the contact prayer, God is with the patient ones.
O you who believe, seek help through patience and through the Connection, God is with the patient ones.
You, you those who believed, seek help with the patience and the prayers that God (is) with the patient/enduring
O YOU who have attained to faith! Seek aid in steadfast patience and prayer: for, behold, God is with those who are patient in adversity
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O you who have believed, seek help in patience and prayer; surely Allah is with the patient
O ye who believe! Seek help in steadfastness and prayer. Lo! Allah is with the steadfast
Believers, help yourselves (in your affairs) through patience and prayer; God is with those who have patience
O you who believe, seek help through patience and prayer. Surely, Allah is with those who are patient
O’ you adhere firmly to Islamic monotheism, seek comfort through patience and prayer. Indeed, Allah is with those who persist in patience and constancy.
Oh you who believe! Seek help through patience and prayer, (the ´salat´). Indeed, Allah is with those who are steadfast
O’ you who live by Faith! Seek comfort through patience and prayer, for surely Allâh is with those who cling to patience (in time of tribulation).
O you who believe with faithful hearts: seek consolation in patience and in prayer and draw your souls close to Allah. Allah upholds the patient who endure trouble with calmness and composure, showing forbearance under provocation, bearing with others their faults and limitations and showing constancy in labour and effort
Believers, find strength through patience and prayer – Allah is with those who are patient
O believers! Seek comfort in patience and prayer. Allah is truly with those who are patient.
Oh you believers, ask for help, - with patience and prayer -, Allah is with those who have patience.
Believers, fortify yourselves with patience and with prayer. God is with those that are patient.
O you who believe, seek help through steadfastness and the Contact Prayers (Salat). GOD is with those who steadfastly persevere.
Believers, seek help through patience and prayers. God helps those who endure in hard times.
Believers seek help through patience and prayers. God helps those who endure hard times.
O you who believed! Seek aid with patience and prayers. Surely, Allah is with the patient ones.
O' you who have Faith! seek you help (from Allah) through patience and prayer, verily Allah is with the patient ones (in the time of adversity)
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O You who have chosen to be graced with belief! Seek help in steadfastness and in diligent following of the Divine Commands. Surely, Allah is with those who are steadfast in ease as well as in adversity
O you who believe! seek assistance through patience and prayer; surely Allah is with the patient
O ye who believe, seek help through perseverance and Prayer; surely, ALLAH is with those who patiently persevere
O you who believe! Seek help in patience and prayer. Truly God is with the patient
O you who believe! Seek (Allah's) help with Patience, Perseverance and Prayer: For Allah is with those who patiently persevere
O you who believe, seek assistance through patience and prayer; indeed God is with those who are patient.
O you who believe! Seek help through patience and prayers. God is with the steadfast
O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient
O those who believed! Seek help with patience and the prayer; indeed God is with the patient.
O ye who believe! seek help with patient perseverance and prayer; for God is with those who patiently persevere
O ye who believe! seek help with patient perseverance and prayer; for Allah is with those who patiently persevere
وَلَا تَقُولُوا۟ لِمَن یُقۡتَلُ فِی سَبِیلِ ٱللَّهِ أَمۡوَ ٰتُۢۚ بَلۡ أَحۡیَاۤءࣱ وَلَـٰكِن لَّا تَشۡعُرُونَ ١٥٤
Do not say that those who are killed in God’s cause are dead; they are alive, though you do not realize it
And don’t say of those who are killed (martyrs) in the way of Allah: "They are dead." Nay, they are alive, but you don’t perceive it.
And say not of those who are slain in the way of Allah: dead. Nay, they are living, but ye perceive not
Do not say that those who are killed in the way of God, are dead, for indeed they are alive, even though you are not aware
And do not say “They are dead” about those who are killed in the way of Allah (because they were believers and they strived for their faith). On the contrary, they are alive, though you lack the capacity to perceive it.
Do not say that those who are killed in the Way of Allah are dead. On the contrary, they are alive but you are not aware of it.
And do not call those who were slain in Allah’s way ‘dead.’ Rather they are living, but you are not aware
And say not of those who are killed in God’s cause: "They are dead." Rather they are alive, but you are not aware
And do not count as dead those who are killed in the cause of Allah. Rather (they are) living, only you perceive not (their life)
And say not of those slain in God's way, 'They are dead'; rather they are living, but you are not aware
Do not say that those who are killed in God's way are dead. No, they are alive, but you do not realize it.
Do not consider those who give up their [worldly] life to please God as “dead.” As a matter of fact, they are alive but your brain is not capable of understanding this concept
And do not say of those who are slain in the way of God, “They are dead.” No, they are living, though you cannot see them
And do not saypl of anyone who is killed in the way of Allah, “(They are) dead.” Rather, (they are) alive, but you are unaware.
And say not of those who are slain in God's way (that they are) dead, but rather living; but ye do not perceive
And do not utter regarding those who are slain in Allah's cause as "dead"; in fact they are alive, but it is you who are unaware
And do not call those who were killed in the way of Allah, “They are dead.” Nay! They are living but you are not aware.
And say not of those who are slain in fight for the religion of God, that they are dead; yea, they are living: But ye do not understand
And say not of those who are slain in Allah´s Way (the Way of striving, sacrifice and restraint) (that they are) dead. Nay, they are living; but you do not perceive it
Do not say that those killed in the Way of Allah are dead, they are alive, although you are unaware
And say not of those who are slain on God's path that they are Dead; nay, they are Living! But ye understand not
And say not to that who is killed in the Cause of Allah: “(they are) dead ones.” Nay! They are living; although you do not perceive
And say not about those who are slain in the way of God: They are lifeless. Nay! They are living, except you are not aware.
Of those who died in the way of Allah, do not say, “They are dead.” No, they are alive, although you do not perceive it.
Do not say about those who are slain in the cause of Allah (martyrs), that they are dead. Nay, they are alive, but you do not perceive it
And do not say of those who are slain in the way of Allah, "they are dead." In fact, they are alive but you do not perceive that life
And speak not of those who are slain in Allah's way as dead. Nay, (they are) alive, but you perceive not
And do not say for those who are slain in the way of Allah (that they are) dead. No! they are alive but you do not perceive.
And say not unto those who are killed, in Allah's Path, as dead. Nay! They are alive, but you perceive not. to
And do not say about those who are slain in the cause of Allah that they are dead. (They are not dead.) They are rather alive but you have no perception (of their life)
And do not say of those who are killed in the sake of God that they are dead; no, they are alive but you do not perceive
And do not say of those who are killed in the cause of God that they are dead; no, they are alive but you do not perceive.
And do not say of those who are killed in the cause of God that they are dead; no, they are alive but you do not perceive.
And do not say to whom is being killed in God's way/sake : "Deads." But (they are) alive, and but you do not feel/know/sense
And say not of those who are slain in God's cause, "They are dead": nay, they are alive, but you perceive it not
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And do not say of whomever are killed in the way of Allah, " (They are) dead." No indeed, they are alive but you are not aware
And call not those who are slain in the way of Allah "dead." Nay, they are living, only ye perceive not
Do not consider those who are slain for the cause of God to be dead. They are alive but you are unaware of them
Do not say of those who are slain in the way of Allah that they are dead. Instead, they are alive, but you do not perceive
Regard not those who are killed in (serving) the cause of Allâh as "dead." Nay, they are alive, but you lack the ability to perceive (their realities).
Do not say, "They are dead!" about those slain in the path of Allah. In fact, they are alive! You just cannot (in this life) perceive (that life)
And don’t regard those who are slain in the cause of Allâh as dead. The truth is that they are alive, but you lack the ability to perceive (their realities).
Do not consider the martyrs in Allah’s cause to be dead. They carried truth’s banners against odds and have acquired the glorious privilege of martyrdom through resisting shedding blood with spiritual armour. Do not say, "They are dead", for they are alive in heaven's realm but your senses do not perceive this fact
Don’t speak irreverently of those who were killed fightingin Allah’s way, that they are“dead”; rather, they are living, though you don’t sense it.
Never say that those martyred in the cause of Allah are dead—in fact, they are alive! But you do not perceive it.
And don´t refer to those who have been killed in the way of Allah as dead, for they are alive but you do not realise it.
Do not say that those slain in the cause of God are dead. They are alive, but you are not aware of them
Do not say of those who are killed in the cause of GOD, "They are dead." They are alive at their Lord, but you do not perceive.
Do not say that those killed in God's path are dead; they are alive, though you do not realize it.
Do not say that those killed in God’s path are dead; they are alive, though you do not perceive it.
And do not say to those who are killed in Allah’s pathway, “Dead.” Nay, but they are living, but you do not feel.
And do not say of those who are slain in Allah's way: ' They are dead.' Nay (they are) alive, but you perceive (it) not
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(Establishment of the Divine Value System will meet with harsh opposition from people and nations with vested interests.) Say not of those who are slain in the Cause of Allah, "They are dead." Nay, they are alive, but you perceive it not. (While death is a prolonged state of sleep until the Resurrection Day, in their case emergent evolution of the "Self" takes place and they are instantly in a state of Bliss of the Hereafter, and they get honorable provision for mind and body from their Sustainer (3:169))
And do not speak of those who are slain in Allah's way as dead; nay, (they are) alive, but you do not perceive
And say not of those who are slain in the way of ALLAH that they are dead; nay they are living, only you perceive not
And say not of those who are slain in the way of God, “They are dead.” Nay, they are alive, but you are unaware
And do not say about those (people) who are killed in the sake of Allah: "They are dead." No! They are living, even though you do not perceive it
Don’t say of those who are killed in God’s way, “They are dead.” Rather, they are alive, but you can’t perceive it.
And do not say of those who are killed in the cause of God, 'Dead.' Rather, they are alive, but you do not perceive
And do not say about those who are killed in the way of Allah , "They are dead." Rather, they are alive, but you perceive [it] not
And do not say of those who are slain in God's way 'Dead.' Nay, they are living, but you do not perceive.
And say not of those who are slain in the way of God: "They are dead." Nay, they are living, though ye perceive (it) not
And say not of those who are slain in the way of Allah: "They are dead." Nay, they are living, though ye perceive (it) not
وَلَنَبۡلُوَنَّكُم بِشَیۡءࣲ مِّنَ ٱلۡخَوۡفِ وَٱلۡجُوعِ وَنَقۡصࣲ مِّنَ ٱلۡأَمۡوَ ٰلِ وَٱلۡأَنفُسِ وَٱلثَّمَرَ ٰتِۗ وَبَشِّرِ ٱلصَّـٰبِرِینَ ١٥٥
We shall certainly test you with fear and hunger, and loss of property, lives, and crops. But [Prophet], give good news to those who are steadfast
Surely, We will test you with something of fear, hunger, loss of wealth, lives, and fruits. But give glad tidings to the patient ones;
And We will surely prove you with aught of fear and hunger and diminution in riches and lives and fruits; and bear thou the glad tidings unto the patient
Be sure We shall try you with something of fear and hunger and loss of wealth and life and the fruits (of your labour); but give tidings of happiness to those who have patience
And We will surely test you with objects of fear, hunger, diminution of wealth and lives (of those who are dear to you) and the fruits of your labor. But give good tidings to the patient (those who refrain from reacting and wait to see how things turn out).
We will test you with a certain amount of fear and hunger and loss of wealth and life and fruits. But give good news to the steadfast:
We will surely test you with a measure of fear and hunger and a loss of wealth, lives, and fruits; and give good news to the patien
We will certainly test you with something of fear and hunger, and loss of wealth and lives and fruits (earnings); but give glad tidings to the persevering and patient
And We will certainly reward you after disciplining you with something of fear and hunger and some loss of substance and of lives and of fruits (of your toils). Give good tidings to the patiently perservering
Surely We will try you with something of fear and hunger, and diminution of goods and lives and fruits; yet give thou good tidings unto the patien
We shall test you with something of fear and hunger, and loss of wealth and life and crops. Give good news to those who persevere (and are patient),
I will try you in fear, hunger, poverty, death (of your dear ones), and loss of wealth. Let the patient ones know what a reward is awaiting them
Know that We will challenge you with something of fear and hunger, some loss in goods or lives, or your fruits. But give good news to those who patiently persevere
And We will certainly test youpl with some fear and hunger and shortage of wealths and lives and products. Thus givesg glad tidings to the patient ones:
We will try you with something of fear, and hunger and loss of wealth, and souls and fruit; but give good tidings to the patient
And We will surely test you with some fear and hunger, and with paucity of wealth and lives and crops; and give glad tidings to those who patiently endure.
And surely We will test you with a little bit of the fear and of the hunger and with reduction in the wealth and in the lives and in the produce but give glad tidings to those who are patient.
We will surely prove you by afflicting you in some measure with fear, and hunger, and decrease of wealth, and loss of lives, and scarcity of fruits: But bear good tidings unto the patient
We will try you with something of fear, and hunger and loss of wealth, and lives and fruits (of toil); but give good tidings to those who patiently persever
We shall test you with something of fear and hunger, and decrease of goods, life and fruits. Give glad tidings to the patient
With somewhat of fear and hunger, and loss of wealth, and lives, and fruits, will we surely prove you: but bear good tidings to the patient
And certainly, We shall test you with a little of fear and hunger and loss in wealth, lives and fruits (of your orchards, till and labour). And give good news to those who bear with patience
We will, certainly, try you with something of fear and hunger and diminution of wealth and lives and fruits, and give good tidings to the ones who remain steadfast,
Certainly, We will test you with something of fear and hunger and of some loss in things or lives or produce. Give good news to the patient ones.
We shall surely test your steadfastness with fear and famine, with loss of property, life and produce. Give good news to those who endure with patience
We will surely put you to trial by involving you in fear and hunger and by causing loss of property, life and earnings. And give good tidings to those who remain steadfast in these trials
And We shall certainly try you with something of fear and hunger and loss of property and lives and fruits. And give good news to the patient
And We will definitely test you with something of fear and hunger and loss in wealth and life and fruits (results of efforts) and convey good news to the patient,
And, certainly, We shall test you with something of the fear and the hunger, and with the loss in wealth, life and production. And gladden those who are patient, with the prophecy of good future
And We will most certainly test you somewhat by means of fear and hunger and certain loss of wealth and lives and fruits. And, (O Beloved,) give glad tidings to those who observe patience
And We will test you with some fear and hunger, and a shortage in money and lives and fruits. And give good news to those who are patient
And We will test you with some fear and hunger, and a shortage in money and lives and fruits. And give good news to those who are patient.
And We will test you with some fear and hunger, and a shortage in money and lives and fruits. And give good news to those who are patient.
And We will test you (E) with something from the fear/fright and the hunger/starvation and reduction/decrease from the properties owned/wealth , and the selves and the fruits, and announce good news (to) the patient
And most certainly shall We try you by means of danger, and hunger, and loss of worldly goods, of lives and of [labour's] fruits. But give glad tidings unto those who are patient in adversit
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And indeed We will definitely try you with something of fear and hunger, and diminution of riches, and selves, and products; and give glad tidings to the patient
And surely We shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the steadfast
We shall test you through fear, hunger, loss of life, property, and crops . (Muhammad), give glad news to the people who have patienc
Surely We will test you with a bit of fear and hunger, and loss in wealth and lives and fruits, and give good tidings to the patient
We will certainly make you experience hardship in something of fear and hunger, loss of wealth, lives and crops, but give joyful news to those who persist in patience and constancy,
We will most certainly put you through the test with a taste of fear and famine, the loss of assets and life, and the loss of crops (and products). Give the good news to the steadfast (those who show fortitude)
Most surely We will try you with something of fear and hunger, and diminution of goods, lives and crops. But give glad tidings to those who cling to patience (in time of tribulation).
We will afflict you with some disagreeable events and misfortunes to test your faith’s qualities. We will make you experience fear, hunger and loss of wealth and lives, and a diminished yield in the earth’s fruits. But announce, O Muhammad, blissful tidings to the patient and constantly persevering, unwearied in the face of difficulties and hindrances
We will certainly test you: with fear, hunger, loss of wealth, health and harvests. Give good news to the patient
We will certainly test you with a touch of fear and famine and loss of property, life, and crops. Give good news to those who patiently endure—
We shall test you with some fear and hunger and loss of property, and life, and fruits; and give good news to the patient,
We shall test your steadfastness with fear and famine, with loss of property and life and crops. Give joyful tiding to those who endure with fortitude;
We will surely test you through some fear, hunger, and loss of money, lives, and crops. Give good news to the steadfast.
We will certainly send you trials of fear, hunger, and the loss of wealth, people and crops, so give good news to the steadfast,
We will certainly send you trials of fear, hunger, and the loss of wealth, people and crops, so give good news to the steadfast,
We will try you by a thing from the fear and the hunger, and a decrease of the money and the souls and the fruitage. And preach (Good tidings) for the patient ones.
And We will surely test you (all) with something of fear and hunger and loss of property, lives and fruits; but give glad tidings to the (steadfast) patient
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(Adversity is a great barometer of the strength of personality.) Fear, hunger, loss of wealth, loss of life and devastation of crops are examples of adversities that let you test your mettle. Our Law will let you try yourselves with such tribulations. Hence, give glad tidings to those who remain proactively steadfast
And We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits; and give good news to the patient
And WE will try you with something of fear and hunger, and loss of wealth and lives and fruits; but give glad tidings to those who patiently persevere
And We will indeed test you with something of fear and hunger, and loss of wealth, souls, and fruits; and give glad tidings to the patient
And be sure We shall test you with some fear and hunger, some loss in goods, or lives, or the fruits (of your hard work), but give glad news to those who patiently persevere—
We will certainly test you with a measure of fear, hunger, loss of wealth, lives, and fruits. But give good news to the patient.
We will certainly test you with some fear and hunger, and some loss of possessions and lives and crops. But give good news to the steadfast
And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient
And surely We will test you with something of fear, and hunger and loss of wealth, and souls and fruits; and give glad tidings to the patient.
Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere
Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere
ٱلَّذِینَ إِذَاۤ أَصَـٰبَتۡهُم مُّصِیبَةࣱ قَالُوۤا۟ إِنَّا لِلَّهِ وَإِنَّاۤ إِلَیۡهِ رَ ٰجِعُونَ ١٥٦
those who say, when afflicted with a calamity, ‘We belong to God and to Him we shall return.’
who when afflicted with calamity, say: "Truly! We belong to Allah and indeed to Him we shall return.
Who, when there afflicteth them an affliction, say: verily we are Allah's, and verily unto Him we are returners
Who say when assailed by adversity: "Surely we are for God, and to Him we shall return."
(They are those) who, when a calamity strikes them, say, “We are for Allah (we are a manifestation of Allah’s Names), and to Him we will return (we will eventually experience this reality).”
Those who, when disaster strikes them, say, ´We belong to Allah and to Him we will return.´
—those who, when an affliction visits them, say, ‘Indeed we belong to Allah, and to Him do we indeed return.’
Those who, when a disaster befalls them, say, "Surely we belong to God (as His creatures and servants) and surely to Him we are bound to return." (And they act accordingly.
Who, when a calamity befalls them, say, `Surely, we belong to Allah and to Him, of course, we return (and in His will is our peace).
who, when they are visited by an affliction, say, 'Surely we belong to God, and to Him we return'
those who when a tragedy hits them say: “We belong to God, and we return to Him.”
When the laters face a disaster (mostly in case of the death of their beloved ones), they face it calmly and say: “We are originated by God and to Him we return [so why worry about this incident?]”
That say when afflicted with calamity, “To God we belong, and to Him is our reversion.
those who, when a calamity afflicts them, say, “To Allah we belong, and indeed to Him we are returning.”
who when there falls on them a calamity say, 'Verily, we are God's and, verily, to Him do we return.
Those who say when calamity befalls them, "Indeed we belong to Allah and indeed it is to Him we are to return."
Those whenever a calamity befalls them they say, “Lo! Unto Allah We belong and Lo unto Him we are going to return.”
who when a misfortune befalleth them, say, we are God's, and unto him shall we surely return
Who, when there falls on them a calamity say, "Verily, we are Allah´s and, verily, to Him is our return."
who, in adversity say: 'We belong to Allah and to Him we shall return.
Who when a mischance chanceth them, say, "Verily we are God's, and to Him shall we return:"
Those, when a calamity afflicted them said: “Verily! We are because of Allah and certainly we are returnees to Him.”
those who, when an affliction lit on them, they said: Truly, we belong to God and, truly, we are ones who return to Him.
When something bad happens, they say, “Truly, to Allah we belong, and truly, to Him we will return.”
who, when afflicted with calamity, say: "We belong to Allah and to Him we shall return."
when a misfortune comes to them, they say, "We are Allah´s and we shall certainly return to Him,´´
Who, when a misfortune befalls them say: "Surely we are Allah's and to Him we shall return."
who, when a disaster falls on them, say, "We are Allah's and we have to return to Him."
Those who, when any adversity confronts them, say, "We do indeed belong to Allah; and indeed are we to return to Him!"
(They are the ones) who, when afflicted with some distress, say: ‘Indeed, to Allah we belong and to Him we shall return.
The ones who, when afflicted with adversity, they Say: "We are to God and to Him we will return."
The ones who, when afflicted with adversity, they say: "We are to God and to Him we will return."
The ones who, when afflicted with adversity, they say: "We are to God and to Him we will return."
Those who if a disaster/every thing hated struck them they said: "We are to God, and we are to Him returning."
who, when calamity befalls them, say, "Verily, unto God do we belong and, verily, unto Him we shall return."
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Who, when an affliction afflicts them, say, "Surely we belong to Allah, and surely to Him we are returning."
Who say, when a misfortune striketh them: Lo! we are Allah's and lo! unto Him we are returning
and in difficulty say, "We are the servants of God and to Him we shall all return"
who, when a suffering visits them, say: .We certainly belong to Allah, and to Him we are bound to return
Who when a misfortune strikes them, they say: "Verily, unto Allâh do we belong, and unto Him, we are destined to return."
Those who exclaim when calamity strikes, "Surely, to Allah we belong! And surely, towards Him we will return!"
Who say when a misfortune strikes them: ‘Surely we belong to Allâh and to Him we shall return’.
Who lift to Allah their inward sight when befallen with a misfortune or a calamity, expressing themselves thus: "We belong to Allah and to Him shall we return"
and who, when they are struck by misfortune, softly say: “We belong to Allah and are returning to Him”.
who, when faced with a disaster, say, “Surely to Allah we belong and to Him we will ˹all˺ return.”
Who when affliction strikes them say: We belong to Allah and to Him we return.
who in adversity say: ‘We belong to God, and to Him we shall return.‘
When an affliction befalls them, they say, "We belong to GOD, and to Him we are returning."
who say when disaster strikes them, "We belong to God and to Him we will return."
who say when disaster strikes them, “We belong to God and to Him, we will return.”
Those, if they were inflicted with a calamity, they said, “Surely we are for Allah, and surely to Him we will return.”
Who, when a calamity befalls them, (by showing perseverance) , say: ' Verily we belong to Allah, and certainly unto Him shall we return'
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When a calamity befalls them, they do not waver. Rather, they say, "We are for Allah, dedicated to His Cause and every step of ours will advance in the Direction shown by Him." (9:159)
Who, when a misfortune befalls them, say: Surely we are Allah's and to Him we shall surely return
Who, when a misfortune overtakes them, say, `Surely, to ALLAH we belong and to HIM shall we return.
those who, when affliction befalls them, say, “Truly we are God’s, and unto Him we return.
(And to those) when afflicted with calamity say: "To Allah we belong, and truly, to Him is our return:"—
Those who, when a disaster strikes them, say, “To God we belong, and to Him we will return.”
Those who, when a calamity afflicts them, say, 'To God we belong, and to Him we will return.'
Who, when disaster strikes them, say, "Indeed we belong to Allah , and indeed to Him we will return."
Those who when there falls on them a calamity, they say, 'Indeed, we are God's and, indeed, to Him we return.'
Who say, when afflicted with calamity: "To God We belong, and to Him is our return":
Who say, when afflicted with calamity: "To Allah We belong, and to Him is our return":
أُو۟لَـٰۤىِٕكَ عَلَیۡهِمۡ صَلَوَ ٰتࣱ مِّن رَّبِّهِمۡ وَرَحۡمَةࣱۖ وَأُو۟لَـٰۤىِٕكَ هُمُ ٱلۡمُهۡتَدُونَ ١٥٧
These will be given blessings and mercy from their Lord, and it is they who are rightly guided
They are those on whom are the blessings and Mercy from their Lord, and they are those who are the guided ones.
These! on them shall be benedictions from their Lord and His mercy, and these! they are the rightly guided
On such men are the blessings of God and His mercy, for they are indeed on the right path
They are the ones upon whom are blessings (salawat) from their Rabb (the facilitation towards the realization of their innermost essential reality) and grace (the observation of the beautiful manifestations of the Names). And it is they who have found the truth.
Those are the people who will have blessings and mercy from their Lord; they are the ones who are guided.
It is they who receive the blessings of their Lord and [His] mercy, and it is they who are the [rightly] guided
Such are those upon whom are blessings from their Lord (such as forgiveness, answering their calls and satisfying their needs) and mercy (to come in the form of help in both this world and Hereafter, and favors in Paradise beyond human imagination); and they are the rightly guided ones
It is they upon whom descend the benedictions from their Lord and His mercy, and it is they who are guided aright
upon those rest blessings and mercy from their Lord, and those -- they are the truly guided
Blessing and mercy of their Lord is upon them, and they are the guided.
These are the people who are well guided. God sends His Salutation to them and will shower them with His Mercy
They are those on whom descend blessings from God— and mercy. And they are the ones who receive guidance
Upon those are pardons and mercy from their Lord, and those are the rightly guided.
These, on them are blessings from their Lord and mercy, and they it is who are guided
These are the people upon whom are the blessings from their Lord, and mercy; and it is they who are on guidance
They are the ones upon whom there will be blessings and mercy from their Lord and they are the ones who are the rightly guided.
Upon them shall be blessings from their Lord and mercy, and they are the rightly directed
These are they on whom are blessings from their Lord and Mercy, and they it is who receive Guidance
On those will be prayers and mercy from their Lord, those are guided
On them shall be blessings from their Lord, and mercy: and these! - they are the rightly guided
Those people: (descend) on them greetings from their Nourisher-Sustainer and (also) mercy. And they are the ones who receive guidance
Those, blessings will be sent on them from their Lord and mercy. And those, they are the ones who are truly guided.
They get blessings and mercy from their Lord. They receive guidance.
Such are the people on whom there are blessings and Mercy from Allah; and they are the ones that are rightly guided
Their Lord will bestow great blessings and mercy upon them; such are the people who are rightly guided
Those are they on whom are blessings and mercy from their Lord; and those are the followers of the right course
Those are the persons over whom are blessings from their Fosterer with (His) mercy, and those are the persons who receive guidance.
Those are the ones upon whom are blessings from their Lord and His grace; and those are the ones that are rightly guided!
It is they upon whom are bestowed successive blessings and mercy from their Lord. And it is they who are the guided ones
To these will be a bonding from their Lord and a mercy, they are the guided ones
For those there will be contacts from their Lord and a mercy, they are the guided ones.
For those there will be connections from their Lord and a mercy, they are the guided ones.
Those, on them (are) prayers from their Lord and a mercy , and those are the guided
It is they upon whom their Sustainer's blessings and grace are bestowed, and it is they, they who are on the right path
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Upon those are the prayers from their Lord, and mercy; and those are they (who) are the right-guided
Such are they on whom are blessings from their Lord, and mercy. Such are the rightly guided
It is they who will receive blessings and mercy from God and who follow the right guidance
Those are the ones upon whom there are blessings from their Lord, and mercy as well; and those are the ones who are on the right path
Those are the ones who receive blessings and (divine) clemency from their Lord. And they are the ones whom Allâh has already given them the revelation in the knowledge of Him.
Such are they! The blessings and mercy of their Lord are upon them. They are the rightly guided ones
They are those on whom descend blessings from their Lord, as well as Mercy, and they are the ones who walk on the right path to salvation.
These are the recipients of Allah's efficacious grace, on whom Allah, their Creator, has conferred His blessings and mercy. Providence guides them into all truth
These are the ones who shall be blessed and will be taken care of by their Lord; they are the guided
They are the ones who will receive Allah’s blessings and mercy. And it is they who are ˹rightly˺ guided.
Upon them are blessings and mercy from their Lord, and they are the guided.
On such shall be God‘s blessing and mercy; such are those that are rightly guided
These have deserved blessings from their Lord and mercy. These are the guided ones.
It is they who have their Lord's grace and mercy, and they are guided.
It is they who have their Lord’s grace and mercy, and they are guided.
Those are upon them prayers (Blessings) and mercy from their Lord. And those are the guided ones.
Those are they on whom are blessings and Mercy from their Lord, and they are the ones that are guided (aright)
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It is they whom their Lord supports and blesses with His Grace. And it is they, they who are guided to the most desirable destination. ((33:43), (33:56))
Those are they on whom are blessings and mercy from their Lord, and those are the followers of the right course
It is these on whom descend blessings from their Lord and also mercy, and it is these that are rightly guided
They are those upon whom come the blessings from their Lord, and compassion, and they are those who are rightly guided
They are those on whom (descends the) blessing from Allah, and (His) Mercy, and they are the ones who receive guidance
Upon them are blessings and mercy from their Lord, and these are the guided ones.
Upon these are blessings and mercy from their Lord. These are the guided ones.
Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the [rightly] guided
Those, on them are prayers from their Lord and mercy, and those, they are the guided ones.
They are those on whom (Descend) blessings from God, and Mercy, and they are the ones that receive guidance
They are those on whom (Descend) blessings from Allah, and Mercy, and they are the ones that receive guidance
۞ إِنَّ ٱلصَّفَا وَٱلۡمَرۡوَةَ مِن شَعَاۤىِٕرِ ٱللَّهِۖ فَمَنۡ حَجَّ ٱلۡبَیۡتَ أَوِ ٱعۡتَمَرَ فَلَا جُنَاحَ عَلَیۡهِ أَن یَطَّوَّفَ بِهِمَاۚ وَمَن تَطَوَّعَ خَیۡرࣰا فَإِنَّ ٱللَّهَ شَاكِرٌ عَلِیمٌ ١٥٨
Safa and Marwa are among the rites of God, so for those who make major or minor pilgrimage to the House it is no offence to circulate between the two. Anyone who does good of his own accord will be rewarded, for God rewards good deeds, and knows everything
Surely! Safa and Marwah (2 hills in Makkah) are the symbols of Allah. So whoever performs Hajj (obligatory pilgrimage to Makkah) of the House (the Ka’bah at Makkah) or performs Umrah (optional visit to Makkah), there is no sin if one walks between the 2. And whoever does good voluntarily, then surely, Allah is All-Recognizer, the All-Knower.
Verily Safa and Marwa are of the landmarks of Allah; so whosoever maketh a pilgrimage to the House, or performeth the Umra, in him there is no fault if he walketh in-between the twain. And whosoever voluntarily doth good, then verily Allah is Appreciative, Knowing
Truly Safa and Marwa are the symbols of God. Whoever goes on pilgrimage to the House (of God), or on a holy visit, is not guilty of wrong if he walk around them; and he who does good of his own accord will find appreciation with God who knows everything
Indeed, as-Safa and al-Marwah are among the signs of Allah. So whoever visits the House (Kaaba) with the intention of performing Hajj or Umrah – there is nothing wrong with performing tawaf between them (asSafa and al-Marwah). And whoever volunteers to do more in the name of good – indeed, Allah is the Shakur (abundantly appreciative) and the Aleem.
Safa and Marwa are among the Landmarks of Allah, so anyone who goes on hajj to the House or does ´umra incurs no wrong in going back and forth between them. If anyone spontaneously does good, Allah is All-Thankful, All-Knowing.
Indeed Safa and Marwah are among Allah’s sacraments. So whoever makes ḥajj to the House, or performs the ‘umrah, there is no sin upon him to circuit between them. Should anyone do good of his own accord, then Allah is indeed appreciative, all-knowing
(The hills of) as-Safa and Marwah are among the emblems God has appointed (to represent Islam and the Muslim community). Hence whoever does the Hajj (the Major Pilgrimage) to the House (of God, the Ka‘bah) or the ‘Umrah (the Minor Pilgrimage), there is no blame on him to run between them (and let them run after they go round the Ka‘bah as an obligatory rite). And whoever does a good work voluntarily (such as additional going-round the Ka‘bah and running between as-Safa and Marwah, and other kinds of good works) surely God is All-Responsive to thankfulness, All-Knowing
The Safa and the Marwah (- the two eminences near Ka`bah) are certainly (two) of the symbols of Allah, so he who is on Pilgrimage to the House or performs `Umrah (- a visit to Ka`bah), there is no blame on him to perform Tawaf (- to run between) the two (eminences), and he who remains thoroughly dutiful and chooses to do good deeds spontaneously, then surely (he will find) Allah is Appreciative and rewards every good deed done. Surely, Allah is All-Knowing
Safa and Marwa are among the waymarks of God; so whosoever makes the Pilgrimage to the House, or the Visitation, it is no fault in him to circumambulate them; and whoso volunteers good, God is All-grateful, All-knowin
Safa and Marwa (located in Mecca) are indeed two of God’s symbols, so there is no blame on anyone to go around them while performing the Hajj (the pilgrimage) or the Umrah (the visit) of the house (of Ka’aba). And whoever voluntarily does good, then God is indeed appreciative and knowledgeable.
Walking (as a show of belief) between the hills of Safa & Marwa (near Mecca) is a God sanctioned ritual (instituted by Abraham) and a part of the pilgrimage to Mecca. This ritual is not a sin (in spite of the fact that it was practiced unknowing of its origin by the pagans in the past); after all, God knows what is in your heart (that this act of yours is to please God and not to glorify the idols of the past.
Behold, Safa and Marwa are among the symbols of God. So whoever circles the House while performing Hajj or Umra, there is no wrong in that. And whoever follows his own impulse to do good, be sure that God is He Who recognizes and knows it
Indeed, Al-Safa and Al-Marwa are among the rites of Allah, so whoever performs Pilgrimage to the House or performs Minor Pilgrimage, then no sin is committed by him if he circumambulates them. And whoever volunteers a good act—then Allah is indeed Thankful, All-Knowing.
Verily, Zafa and Merwah are of the beacons of God, and he who makes the pilgrimage unto the House, or visits it, it is no crime for him to compass them both about; and he who obeys his own impulse to a good work,- God is grateful and doth know
Undoubtedly Safa and Marwah * are among the symbols of Allah; so there is no sin on him, for whoever performs the Hajj (pilgrimage) of this House (of Allah) or the Umrah (lesser pilgrimage), to go back and forth between them; and whoever does good of his own accord, then (know that) indeed Allah is Most Appreciative (rewards virtue), the All Knowing. (These are 2 hillocks near the Holy Ka’aba
Truly the Safa and the Marwa are among the landmarks of Allah so whoever goes for pilgrimage to the house or performs Umrah, there is no blame on him if he circumambulates around the two of them. And whoever performs an act of grace voluntarily, truly Allah is All-grateful, All-knowing.
Moreover Safa and Merwah are two of the monuments of God: Whoever therefore goeth on pilgrimage to the temple of Mecca or visiteth it, it shall be no crime in him if he compass them both. And as for him who voluntarily performeth a good work; verily God is grateful and knowing
Verily, Zafa and Merwah (mountains near the Kaaba) are of the beacons (symbols) of Allah, and he who makes the pilgrimage unto the House, or visits it at other times, it is no crime for him to compass them both about; and he who obeys his own Impulse to
Safah and Marwah are the waymarks of Allah. Whoever performs the pilgrimage to the House or the visit, there shall be no guilt on him to circumambulate between both of them. And whoever volunteers good, Allah is Thankful, the Knower
Verily, Safa and Marwah are among the monuments of God: whoever then maketh a pilgrimage to the temple, or visiteth it, shall not be to blame if he go round about them both. And as for him who of his own accord doeth what is good - God is Grateful, Knowing
Verily, As-safa and Al-Marwah (are) among the symbols of Allah. So one who has attended the Hajj at The House or has performed Umra — there is no blame on him if he made rounds in between these two. And that who voluntarily did a desirable act, then verily, Allah is All-Recogniser, All-Aware
Truly, Safa and Marwa are among the Waymarks of God, so whoever made the pilgrimage to Makkah to the House or visited the Kabah, then, there is no blame on him that he circumambulates between the two. And whoever volunteered good, then, truly, God is One Who is Responsive, Knowing.
Safa and Marwah are among the symbols of Allah. Those who visit the (Holy Mosque) during the pilgrimage or at other times may walk around (the hills). They have not sinned [as pagans did in the past]. Whoever obeys his/her own good conscience can be assured that Allah is Appreciative and Aware.
Behold! Safa and Marwah (two hills in the Sacred Mosque) are among the symbols of Allah. So anyone who performs Hajj or Umrah (pilgrimage) to the House, there is no blame if one goes around both of them; and anyone who does good voluntarily should know that surely Allah knows the grateful
Indeed Safa and Marwah are among the emblems of Allah: it is, therefore, no sin for him, who performs Hajj or ´Umrah to the House of AIIah, to run between the two hills; and Allah knows and appreciates him who does any good with a willing heart
The Safa and the Marwah are truly among the signs of Allah; so whoever makes a pilgrimage to the House or pays a visit (to it), there is no blame on him if he goes round them. And whoever does good spontaneously -- surely Allah is Bountiful in rewarding, Knowing
The (hills of ) Safa and Marwa are certainly among the symbols of Allah, so whoever is on a pilgrimage (Hajj) to the house (Kaaba) or pays a visit (Umrah) there is no sin on him if he goes around both of them, and whoever does good willingly, then Allah is certainly One Who acknowledges, the Knower.
Indeed, the Suafaah and the Marwa are among Allah's Symbols. So, whosoever undertakes a pilgrimage to the Houseor does visit it, there is no sinupon him/her in going to and fro between the two. And when anyone willingly follows anything good, Allah is indeed appreciative, knowing
Verily, Safa and Marwa are indeed amongst the signs of Allah. So, he who performs Hajj (Pilgrimage) or ‘Umra (Visitation) to the House of Allah, there is no sin on him if he ambulates (i.e., walks up and down between) the two. And if a person does a pious act voluntarily, then Allah is certainly Most Appreciative, Well Aware
The camel and goat heavy with milk are amongst God's decrees. So whosoever makes Pilgrimage to the sanctuary, or is merely passing through, commits no error that he should partake of them. And whoever donates for goodness, then God is Appreciative, Knowledgeable
Indeed, the stone and the rock outcropping are among the symbols of God. So whoever makes Pilgrimage to the Sanctuary, or is merely visiting, commits no error should he traverse them. And whoever donates for goodness, then God is Thankful, Knowledgeable
The flawless and the healthy are for the rites of God. So whoever makes Pilgrimage to the Sanctuary, or undertakes such, commits no error if he directs them. And whoever donates in goodness, then God is Thankful, Knowledgeable.
That the Saffa/rock and the Marwa/flint stones (are) from God's methods/ways of worship, so who performed pilgrimage (to) the House/Home , or headed to/visited so no offense/guilt/sin on him that (he) circles/walks around by them (B), and who volunteered good , so that God (is) thankful/grateful, knowledgeable
[Hence,] behold, As-Safa and Al-Marwah are among the symbols set up by God; and thus, no wrong does he who, having come to the Temple on pilgrimage or on a pious visit, strides to and fro between these two: for, if one does more good than he is bound to do-behold, God is responsive to gratitude, all-knowing
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Surely, As-safa and Al-Marwah (i.e. two hills near the Kacbah) are among the way marks of Allah. So whoever makes the Pilgrimage (i.e. Hajj) to the Home, or makes the Visitation, (cUmrah, sometimes called the minor pilgrimage) then there is no fault in him to circumambulate them; and whoever volunteers any (optional) charity, then surely Allah is Thankful, Ever-Knowing
Lo! (the mountains) As-Safa and Al-Marwah are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of Allah) or visiteth it, to go around them (as the pagan custom is). And he who doeth good of his own accord, (for him) lo! Allah is Responsive, Aware
Safa and Marwah (names of two places in Mecca) are reminders of God. It is no sin for one who visits the Sacred House (in Mecca) to walk seven times between (Safa and Marwah.) Whoever willingly does a good deed in obedience to God, will find God All-knowing and Fully Appreciative
Indeed Safa and Marwah are among the marks of Allah. So whoever comes to the House for Hajj or performs ‘Umrah, there is no sin for him if he makes rounds between them; whoever comes up with good on his own, then Allah is Appreciating, All-Knowing
Indeed, (the two small hills) ‘Al-Safa’ and ‘Al-Marwah’ are among the symbols of Allâh. Therefore, whoever makes a Pilgrimage to the ‘Sacred House’ (at ‘Mecca’) or performs ‘Umrah’ (i.e. paying a visit) there, will have no blame upon him for walking rapidly seven times back and forth between them. Whoever does righteous act voluntarily, (let him be sure that) Allâh is All-Appreciative, All-Knowing.
Of course, the (hills of) ´safa´ and ´Marwa´ are among the symbols of Allah. Anyone who goes on Hajj (the pilgrimage), or the ´umrah´ (the visit), to the house (of Allah) may perform the ritual of running to and fro between these hills. There is no sin in that. It is better to perform this (ritual) on purpose. Allah knows the grateful ones; He is the all-Knowing
Truly Safā and Marwa are among the Symbols of Allâh. So whoever makes Hajj to the House or performs 'Umrah- he would not be at fault if he walks between them. And whoever does good voluntarily (can rest assured that) Allâh is All-Appreciative, All-Knowing.
Behold, the mounts of Safa and Marwa in Macca, long-time objects of superstition to the idolaters, are in fact territorial divinities. Therefore, he who goes on AL-Hajj (pilgrimage) to the Sacred Mosque or on the minor Hajj, the ‘Umra, incurs no blame to go round in procession, and he who offers of his own accord to perform this virtuous rite shall find Allah responsive to pious actions. Indeed, Allah acknowledges what is esteemed a worthy deed; He is 'Alimun
The hills of Safa and Marwa are Symbols of Allah; whoever comes to Allah’sHouse to perform the Hajj or Umrah, let him know thatthere is no objection in walking between them. Whoever works voluntarily will be rewarded by Allah, the Knower of all things
Indeed, ˹the hills of˺ Ṣafa and Marwah are among the symbols of Allah. So whoever performs the pilgrimage or minor pilgrimage, let them walk between ˹the two hills˺. And whoever does good willingly, Allah is truly Appreciative, All-Knowing.
As-Safa and Al-Marwah are signs of worship from Allah, so if someone does Hajj or Umrah to the house it is no sin for him to go to and fro between them, and if someone does good voluntarily, then Allah appreciates and knows.
Safā and Marwa¹ are two of God‘s beacons. It shall be no offence for the pilgrim or the visitor to the Sacred House to walk around them both. He that does good of his own accord shall be recompensed by God. God has knowledge of all things
The knolls of Safa and Marwah are among the rites decreed by GOD. Anyone who observes Hajj or `Umrah commits no error by traversing the distance between them. If one volunteers more righteous works, then GOD is Appreciative, Omniscient.
Safa and Marwa are among the rites of God. Whoever makes the Pilgrimage to the House, or performs the Umrah must stride between them. Regarding those who voluntarily do good, God is grateful and All-knowing.
Safa and Marwa are among the rites of God. Whoever makes the Pilgrimage to the House or performs the Umrah must stride between them. Regarding those who voluntarily do good, God is grateful and All-knowing.
Surely the Safa and the Marwa are among Allah’s symbols. So, who did the Pilgrimage to the House, or did the Umrah, no misdemeanor on him that he circumambulated both of them, and whoever volunteered goodness so surely Allah is thankful, Knowledgeable.
Behold, Safa and Marwah are among the Symbols (appointed by) Allah; so whoever makes the pilgrimage (Hajj) to the House, or performs 'Umrah, therefore it is no blame on him to go round them both. And for whoever (obeys Him and) initiates good, then verily Allah is Grateful, All-Knowing
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There is no blame for a pilgrim of the House or a visitor in walking between the Mount Safa and the Mount Marwa. (They are historical relics of Allah since Abraham and Ishmael worked there to build the Ka'bah. Rites and rituals in themselves are not the end. They must be treated only as devotional means to a higher goal (22:28)). Therefore, do every good deed possible that will benefit the community. Allah is Appreciative and fully rewards such people. He is all Knowing
Surely the Safa and the Marwa are among the signs appointed by Allah; so whoever makes a pilgrimage to the House or pays a visit (to it), there is no blame on him if he goes round them both; and whoever does good spontaneously, then surely Allah is Grateful, Knowing
Surely, Al-Safa and Al-Marwah are among the Signs of ALLAH. It is therefore no sin for him who is on Pilgrimage to the House, or performs Umrah, or go around the two. And whoso does good beyond what is obligatory, surely then, ALLAH is appreciative of good deeds, and All-Knowing
Truly ?afa and Marwah are among the rituals of God; so whosoever performs the ?ajj to the House, or makes the ?umrah, there is no blame on him in going to and fro between them. And whosoever volunteers good, truly God is Thankful, Knowing
Look! (The two mountains named) Safa and Marwa are among the Symbols of Allah. So if those who visit the (Sacred) House in the season (of Pilgrimage) or at other times, should go around them, it is no sin in them. And if anyone follows his own wish to do good— Be sure that Allah is He Who recognizes (Shakir) all, All Knowing (Aleem)
Safa and Marwa are among the symbols of God. Anyone who performs Hajj to the House or Umrah is not guilty if they circulate between them. Whoever volunteers goodness—God is Appreciative and All-Knowing.
Safa and Marwa are among the rites of God. Whoever makes the Pilgrimage to the House, or performs the Umrah, commits no error by circulating between them. Whoever volunteers good—God is Appreciative and Cognizant
Indeed, al-Safa and al-Marwah are among the symbols of Allah . So whoever makes Hajj to the House or performs 'umrah - there is no blame upon him for walking between them. And whoever volunteers good - then indeed, Allah is appreciative and Knowing
Indeed, Safa and Marwa are among the waymarks of God; so whoever makes the pilgrimage to the House, or visits it, and there is no crime on him that he circumambulates both of them; and whoever volunteers good, then indeed, God is grateful, knowing.
Behold! Safa and Marwa are among the Symbols of God. So if those who visit the House in the Season or at other times, should compass them round, it is no sin in them. And if any one obeyeth his own impulse to good,- be sure that God is He Who recogniseth and knoweth
Behold! Safa and Marwa are among the Symbols of Allah. So if those who visit the House in the Season or at other times, should compass them round, it is no sin in them. And if any one obeyeth his own impulse to good,- be sure that Allah is He Who recogniseth and knoweth
إِنَّ ٱلَّذِینَ یَكۡتُمُونَ مَاۤ أَنزَلۡنَا مِنَ ٱلۡبَیِّنَـٰتِ وَٱلۡهُدَىٰ مِنۢ بَعۡدِ مَا بَیَّنَّـٰهُ لِلنَّاسِ فِی ٱلۡكِتَـٰبِ أُو۟لَـٰۤىِٕكَ یَلۡعَنُهُمُ ٱللَّهُ وَیَلۡعَنُهُمُ ٱللَّـٰعِنُونَ ١٥٩
As for those who hide the proofs and guidance We send down, after We have made them clear to people in the Scripture, God rejects them, and so do others
Surely, those who conceal the clear proofs and the guidance which We have sent down, after We have made it clear for the mankind in the book; such are those Allah curses them and the cursers curse them;
Verily those who hide that which We have sent down of evidence and the guidance, after We have expounded its Unto mankind in the Book, these! - curseth them Allah, and shall curse them the curser
They who conceal Our signs and the guidance We have sent them and have made clear in the Book, are condemned of God and are condemned by those who are worthy of condemning
After what we have clearly informed with the Book, whoever conceals the signs and the means to reach the reality, they will be cursed by Allah (fall far from the Reality of Allah) and cursed by all those who are capable of cursing (i.e. they will experience the consequences of falling separate from Allah, both internally and externally).
Those who hide the Clear Signs and Guidance We have sent down, after We have made it clear to people in the Book, Allah curses them, and the cursers curse them —
Indeed those who conceal what We have sent down of manifest proofs and guidance, after We have clarified it in the Book for mankind, —they shall be cursed by Allah and cursed by the cursers
Those who conceal anything of the clear truths (concerning the fundamentals of the Religion, including Muhammad’s Messengership in particular) and (the Revelations conveying) the Guidance that We have sent down, after We have made them clear in the Book – God curses such people (excludes them from His mercy) and so do all who (have any authority to) curse
Verily, those who conceal the clear evidences and the guidance which We have revealed, after We have explained them to the people in this Book, these it is whom Allah deprives of His mercy and also disapprove all those who can disapprove
Those who conceal the clear signs and the guidance that We have sent down, after We have shown them clearly in the Book -- they shall be cursed by God and the cursers
Those who hide (and do not tell others) what We have sent down of clear evidences and the guidance, after We clarified it for people in the book, God curses them and those who curse also curse them,
God and people curse those (religious scholars who have made the religion a monopoly of their own and do not share their knowledge with the people) who hide the Lord’s teachings as revealed in the Scripture (and is meant to enlighten the public at large
Those who conceal the clear signs We have sent down, and the guidance, after We have made it clear for the people in the Book, on them is God's curse, a curse for those deserving curse
Indeed, those who conceal what We have sent down of evident proofs and guidance after We had made it evident for mankind in the Scripture—those—Allah curses them and the cursers curse them,
Verily, those who hide what we have revealed of manifest signs and of guidance after we have manifested it to men in the Book, them God shall curse, and those who curse shall curse them too
Indeed those who hide the clear proofs and the guidance which We sent down, after We made it clear to mankind in the Book - upon them is the curse of Allah and the curse of those who curse
Truly those who hide that which We have sent down from the clear signs and from the guidance after that We have made it clear for the people in the book, those Allah will curse them and the cursers will curse them.
They who conceal any of the evident signs, or the direction which we have sent down, after what we have manifested unto men in the scripture, God shall curse them; and they who curse shall curse them
Verily, those who hide what We have revealed of manifest Signs and of Guidance after We have manifested it to men in the Book, them Allah shall curse, and those entitled to curse shall curse them too
Those who hide the clear verses and the guidance We have sent down after We have clarified them in the Book for the people shall be cursed by Allah and cursed by the cursers
They who conceal aught that we have sent down, either of clear proof or of guidance, after what we have so clearly shewn to men in the Book, God shall curse them, and they who curse shall curse them
Verily, those who conceal what We have sent down from the clear signs and guidance after what We explained for mankind in Al-Kitab — such are the people Allah curses them and curse them those entitled to curse —
Truly, those who keep back what We caused to descend of the clear portents and the guidance, after We made it manifest to humanity in the Book—those, God curses them and the ones who curse, curse them.
(Some people try to) conceal the clarity We have sent and the guidance We made clear for the people of the Book. Allah’s condemnation is on them. They are also condemned by (angels and people) who [have the right to] condemn.
Those who conceal the clear proofs and the guidance, after We have made it clear in the Book for mankind will have Allah's curse and that of those who are entitled to curse
Indeed Allah curses, and the cursers, too, curse those who conceal the clear teachings and guidance We have sent down, after We have made these plain in the Book for the guidance of all mankind
Those who conceal the clear proofs and the guidance that We revealed after We have made it clear in the Book for men, these it is whom Allah curses, and those who curse, curse them (too)
Those who hide that which We have sent down ( in the form ) of clear proofs and guidance, after what We had made clear for the human beings in the book, they are certainly the persons whom Allah curses and (also) curse them, those who curse,
Indeed, those who hide what We sent down of the evidences and guidance — even after the clarifications We gave thereof in the Book for mankind — those are the ones whom Allah curses and whom the curse-invokers curse
Surely, those who conceal the manifest signs and guidance sent down by Us after We have revealed them clearly for the people in (Our) Book, it is they whom Allah curses (i.e., deprives them of His mercy) and whom also curse all those who curse
Surely those who conceal what We have sent down to them which was clear, and the guidance, after God Had made it clear in the Scripture; these will be cursed by God and be cursed by those who curse
Surely those who conceal what We have sent down to them of the clarities and the guidance, after We Had made it clear for the people in the Book; these will be cursed by God and be cursed by those who curse.
Surely those who conceal what We have sent down to them of the clarities and the guidance, after We had made it clear for the people in the Book; these will be cursed by God and be cursed by those who curse.
That those who hide/conceal what God descended from the evidences and the guidance from after We clarified it to the people in The Book , those, God curses them them, and the cursors curse them
BEHOLD, as for those who suppress aught of the evidence of the truth and of the guidance which We have bestowed from on high, after We have made it clear unto mankind through the divine writ - these it is whom God will reject, and whom all who can judge will reject
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Surely (the ones) who keep back whatever supreme evidences and guidance We have sent down even after We have made them evident to mankind in the Book, Allah curses those (people), and the cursers (also) curse them
Lo! Those who hide the proofs and the guidance which We revealed, after We had made it clear to mankind in the Scripture: such are accursed of Allah and accursed of those who have the power to curse
Those who hide the authoritative proofs and the guidance that We have revealed, after it has been made clear for the People of the Book, will be condemned by God and those who have the right to condemn
Surely, those who conceal the clear signs and the guidance We have revealed, even after We have explained them for people in the Book, upon them Allah casts damnation, and they are cursed by all those who curse
Indeed, those who conceal, (from people), the knowledge of the truth, and the divine guidance that We have revealed, after We have shown them clearly in the 'Scripture', (the 'Torah'), - They shall be cursed by Allâh and by the ones who have the power to curse,
Indeed, Allah has cursed _ and others entitled to curse also curse _ those who hide the proofs and the guidance We have revealed; (especially) since We explained to the people so clearly in the scriptures
Verily those who conceal, from the people, the irrefutable Signs and the Knowledge of Truth, which We have revealed and shown them clearly in the Scripture- they shall be cursed by Allâh and by the ones who have the power to curse.
Indeed, those who conceal the knowledge of the clear signs and revelations guiding out of darkness and superstition of later times and from want of spiritual and intellectual vision into mental illumination and enlightenment have come within the measure of Allah's wrath. They have earned the curse of Allah and of the angels and of the pious whose curse damages the accused; their own homes shall be cursed
Those who hide the clear signs and the guidance We have revealed, after We have clearly explained it in The Book for people, they are the ones whom Allah curses, as do those who have the authority tocurse,
Those who hide the clear proofs and guidance that We have revealed—after We made it clear for humanity in the Book—will be condemned by Allah and ˹all˺ those who condemn.
Those who hide the clear proofs and guidance Allah has revealed after We have made it clear for people in the book, Allah curses them and everyone able to do so curses them, too.
Those that hide the clear proofs and the guidance We have revealed to mankind after We had proclaimed them in the Book shall be cursed by God and cursed by those who invoke damnation;
Those who conceal our revelations and guidance, after proclaiming them for the people in the scripture, are condemned by GOD; they are condemned by all the condemners.
Those who hide evidence of the Truth and the guidance revealed after We made it clear to the people in the Book, those God will reject, and they will be rejected by others,
Those who hide evidence of the Truth and the guidance revealed after We made it clear to the people in the Book, those God will reject, and they will be rejected by others
Surely those who mutes what We have sent down among the proofs and the guidance, after We have demonstrated it to the people in the Book, those Allah curses them, and the cursing ones, curses them.
Verily, those who conceal what We have revealed of the clear evidence and the guidance, after We made it clear for mankind in the Book; they are those that Allah does curse them and (also) curse them (all) those who curse (such ones)
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(Allah has defined the objectives of the Pilgrimage to the Sacred Masjid in this Book (22:28).) Those who conceal the evidence and the Guidance which We have revealed and made clear for people in the Book - such are rejected by Allah and His righteous servants. (They conceal the sublime Purpose by making these assemblies mere rituals and thus deprive humanity of the blessings of the Divine System)
Surely those who conceal the clear proofs and the guidance that We revealed after We made it clear in the Book for men, these it is whom Allah shall curse, and those who curse shall curse them (too)
Those who hide what WE have sent down of Signs and guidance after WE have made it clear for the people in the Book, it is these whom ALLAH curses; so curse them those who have the right to curse
Truly those who conceal what We have sent down of clear proofs and guidance—after We made it clear to mankind in the Book—are those who are cursed by God and cursed by the cursers
Indeed, those who conceal the Clear (Signs) that We have sent down, and the Guidance and Evidence— For (all) the mankind. On them shall be Allah’s curse, and the curse of those entitled to the curse—
Those who suppress the clear signs and guidance that We revealed, after We made them clear for people in the Scripture—Upon them is a twofold curse, of God and of those who are entitled to curse.
Those who suppress the proofs and the guidance We have revealed, after We have clarified them to humanity in the Scripture—those—God curses them, and the cursers curse them
Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture - those are cursed by Allah and cursed by those who curse
Indeed, those who hide what we have revealed of the clear proofs and the guidance after We made it clear to mankind in the Book, those, God curses them and the cursers curse them.
Those who conceal the clear (Signs) We have sent down, and the Guidance, after We have made it clear for the people in the Book,-on them shall be God's curse, and the curse of those entitled to curse,
Those who conceal the clear (Signs) We have sent down, and the Guidance, after We have made it clear for the people in the Book,-on them shall be Allah's curse, and the curse of those entitled to curse,
إِلَّا ٱلَّذِینَ تَابُوا۟ وَأَصۡلَحُوا۟ وَبَیَّنُوا۟ فَأُو۟لَـٰۤىِٕكَ أَتُوبُ عَلَیۡهِمۡ وَأَنَا ٱلتَّوَّابُ ٱلرَّحِیمُ ١٦٠
unless they repent, make amends, and declare the truth. I will certainly accept their repentance: I am the Ever Relenting, the Most Merciful
except those who repent, reform (their ways), and declare (the truth). For those, I will accept repentance for them, and I am the Receiver of repentance, the Merciful.
Save those that repent and amend, and make manifest the truth I these it is toward whom I relent. And I am the Relenting, the Merciful
But those who repent and reform and proclaim (the truth), are forgiven, for I am forgiving and merciful
Except those among them who repent (admit and comprehend their mistake and rigorously abstain from it) and those who correct themselves (abandon their wrongful environment) and those who speak the truth. I am the Tawwab and the Rahim (I accept repentance and enable the experience of favorable outcomes as a result of it).
except for those who make tawba and put things right and make things clear. I turn towards them. I am the Ever-Returning, the Most Merciful.
except such as repent, make amends, and clarify, —those I shall pardon, and I am the All-clement, the All-merciful
Except those who repent and mend their ways, and openly declare (those signs and Revelations) – for those, I return their repentance with forgiveness (and include them in My special mercy). I am the One Who accepts repentance and returns it with liberal forgiveness and additional reward, the All-Compassionate
Except such (of them) as repent and amend (themselves) and declare clearly (the truth which they used to hide), it is they to whom I shall turn with mercy, for I am the Oft-Returning (with compassion and) the Ever Merciful
save such as repent and make amends, and show clearly -- towards them I shall turn; I turn, All-compassionate
except those who repented and straightened out and stated (the truth), so I will turn to them (and forgive them), and I am the acceptor of repentance and the merciful.
But I will forgive those of them who repent, purify themselves and teach the public what they were hiding. I am very generous in accepting the repentance and showing mercy
Except those who repent and make it right, and openly declare it. To them I turn, for I am Oft-Returning, Mercifully Redeeming
except those who have repented and reformed and made (the truth) evident. For those—I grant them repentance and accept it from them, for I am the Superb Granter and Accepter of repentance, the Bestower of mercy.
Save those who turn and do right and make (the signs) manifest; these will I turn to again, for I am easy to be turned and merciful
Except those who repent and do reform and disclose (the truth) - so I will accept their repentance; and I only am the Most Acceptor of Repentance, the Most Merciful
Except those who repent and do righteous deeds and make clear [what they had hid]. Truly those are the ones from whom I accept the repentance and truly I am The Acceptor of repentance, The Most Merciful.
But as for those who repent and amend, and make known what they concealed, I will be turned unto them, for I am easy to be reconciled and merciful
Save those who turn (repent) and make amends and openly declare the truth; these will I turn to again, for I am Oft-Relenting, Most Merciful
except those who repent, and mend (their deeds) and clarify. Those I shall accept them. I am the Receiver of repentance, the Most Merciful
But as for those who turn to me, and amend and make known the truth, even unto them will I turn me, for I am He who Turneth, the Merciful
except those who made amends and reformed and openly propagated (the statements of Al-Kitab). So these, I will accept their repentance. And I am Oft-Attentive, Continuously Merciful
But those who repented, and made things right, and made things manifest, then, those—I will turn to them in forgiveness. And I am The Accepter of Repentance, The Compassionate.
Exempt are those who repent and make amends and openly declare [the truth]. From them, I accept repentance. I am Responsive, Most Merciful.
except those who repent, reform and let the truth be known; I will accept their repentance, for I am the Receiver of Repentance, the Merciful
I, however, will forgive those of them who repent of it, mend their ways and make own what they were concealing: for I am very generous in accepting repentance and showing mercy
Except those who repent and amend and make manifest (the truth), these it is to whom I turn (mercifully); and I am the Oft-returning (to mercy), the Merciful
except those who repent and amend and make clear ( the truth which they were hiding). Then those are the persons towards whom I turn (mercifully) and I am the Accepter of repentance, the Merciful.
Except for those who repent and reform, and make themselves transparent. Those are the ones upon whom I bestow forgiveness. And forgiving and merciful, I am
But those who repent, mend (their) ways and make known (the truth), so I (too) shall forgive them. And I am Most Relenting, Ever-Merciful
Except those who repent and amend and make clear; for those I will accept their repentance, for I am the One who accepts repentance, the Most Merciful
Except those who repent and amend and clarify; for those I will accept their repentance, for I am the One who accepts repentance, the Merciful.
Except those who repent and amend and clarify; for those I will accept their repentance, for I am the One who accepts repentance, the Merciful.
Except those who repented and corrected/repaired and clarified/explained , so those I forgive on them, and I am the forgiver, the most merciful
Excepted, however, shall be they that repent, and put themselves to rights, and make known the truth: and it is they whose repentance I shall accept-for I alone am the Acceptor of Repentance, the Dispenser of Grace
Not available
Except (the ones) who repent and act righteously and ascertain the evidence; then, to those I relent, and I am The Superbly Relenting, The Ever-Merciful
Except those who repent and amend and make manifest (the truth). These it is toward whom I relent. I am the Relenting, the Merciful
However, I shall accept the repentance of those of them who repent for their sins, reform their manners, and preach the truth; I am All-forgiving and All-merciful
Yet, those who repent and correct and declare (what they used to conceal), their repentance is accepted by Me. I am the Most-Relenting, the Most-Merciful
Except for those who repent, amend their ways, and openly declare the truth. These ones, I will accept their repentance as I am the One Who accepts repentance, the Most Merciful.
Except for those who repent, mend their ways, and openly assert (the truth); towards them, I will relent. I accept repentance, and (I am) the most Merciful
As for those who turn to their Lord in repentance, make amends, and openly declare (the truth which they have previously concealed), they are the ones whose repentance I shall accept- for I am Oft-returning, Most Merciful.
But such misfortune would be cancelled for those who repent, make amends and declare the truth. Such persons shall come in My grace. I will pardon their offence. It is I who accept true repentance and people’s atonement. I am AL- Rahim
but if they repent, reform themselves and openly declare faith then I shall accept their repentance; I am the Accepter of repentance and the Kind.
As for those who repent, mend their ways, and let the truth be known, they are the ones to whom I will turn ˹in forgiveness˺, for I am the Accepter of Repentance, Most Merciful.
With the exception of those who repent and make amends and make things clear; I turn back to them, I am the One who accepts repentance and gives mercy.
except those that repent and mend their ways and make known the Truth. Towards them I shall relent. I am the Relenting One, the Compassionate.
As for those who repent, reform, and proclaim, I redeem them. I am the Redeemer, Most Merciful.
except for those who repent and make amends and declare the Truth. I will accept their repentance. I am the Ever-Forgiving, the Merciful-to-all.
except for those who repent and make amends and declare the Truth. I will accept their repentance. I am the Ever-Forgiving, the Mercy Giver.
Except, those who repented, and repaired, and demonstrated. So those I repent over them, and I am Al-Tawab (the Acceptor of Repentance), Al-Raheem (The merciful to his creation and himself).
Except those who repent, and amend (themselves) and make manifest (the truth) . These it is unto whom I turn (mercifully; and I am the Oft-Returning (to mercy) , the Merciful (to people)
Not available
Except such of them as repent, and amend, and declare the Truth they had been hiding. They are the ones whose repentance I accept. And I am the Acceptor, the Merciful
Except those who repent and amend and make manifest (the truth), these it is to whom I turn (mercifully); and I am the Oft-returning (to mercy), the Merciful
But they who repent and amend and openly declare the truth, it is these to whom I turn with forgiveness, and I am Oft-Returning with compassion and Merciful
save such as repent, and make amends, and make clear. They are those unto whom I relent. And I am the Relenting, the Merciful
Except those who repent and make amends and openly declare (the Truth); To them I turn in forgiveness: And I am the One Who accepts Repentance (At-Tawwab), Most Merciful (Raheem)
Except for those who repent, reform, and declare. These—I will accept their repentance. I am the Acceptor of Repentance, the Most Merciful.
Except those who repent, and reform, and proclaim. Those—I will accept their repentance. I am the Acceptor of Repentance, the Merciful
Except for those who repent and correct themselves and make evident [what they concealed]. Those - I will accept their repentance, and I am the Accepting of repentance, the Merciful
Except those who repented and did right, and made clear. Then those, I relent on them. I am the Relenting, the Compassionate.
Except those who repent and make amends and openly declare (the Truth): To them I turn; for I am Oft-returning, Most Merciful
Except those who repent and make amends and openly declare (the Truth): To them I turn; for I am Oft-returning, Most Merciful
إِنَّ ٱلَّذِینَ كَفَرُوا۟ وَمَاتُوا۟ وَهُمۡ كُفَّارٌ أُو۟لَـٰۤىِٕكَ عَلَیۡهِمۡ لَعۡنَةُ ٱللَّهِ وَٱلۡمَلَـٰۤىِٕكَةِ وَٱلنَّاسِ أَجۡمَعِینَ ١٦١
As for those who disbelieve and die as disbelievers, God rejects them, as do the angels and all people
Surely, those who disbelieve, die while they are disbelievers; it is they on them is the curse of Allah, of the angels, and of mankind combined;
Verily those who disbelieve, and die while they are infidels, these it is on whom shall be the curse of Allah and the angels and mankind all
But those who deny, and die disbelieving, bear the condemnation of God and the angels and that of all men
As for those who cover the truth (deny that the corporeal worlds and their very selves are the manifestations of the Names of Allah) and who die upon this understanding... Certainly upon them is the curse of Allah (the consequences of falling far from the Reality of Allah), the curse of the angels (the consequences of falling far from the forces of the Names comprising their essence) and the curse of the whole of humanity (the consequences of being veiled from the reality manifesting through others).
But as for those who are kafir and die kuffar, the curse of Allah is upon them and that of the angels and all mankind.
Indeed those who turn faithless and die while they are faithless, —it is they on whom shall be the curse of Allah, the angels and all mankind
But those who reject belief (demonstrated in their persisting in concealing the truths) and die unbelievers, on them is the curse of God and the angels, and of all humankind
But those who persist in disbelief and die while they are disbelievers, these are the ones upon whom be the disapproval of Allah and of the angels and of people and (in short) of all of them
But those who disbelieve, and die disbelieving -- upon them shall rest the curse of God and the angels, and of men altogether
Those who disbelieve and die while they are disbelievers, are those whom curse of God and the angels and all the people is upon them,
Those who persist in covering the fact and die as a disbeliever, they will carry the curse of God, His angles and all humanity
Those who do not believe and die rejecting, on them is God's curse, and the curse of the angels, and all humanity
Indeed, those who have denied and have died as deniers—those—upon them is the curse of Allah and of the angels and of all mankind,
Verily, those who misbelieve and die while still in misbelief, on them is the curse of God, and of the angels, and of mankind altogether
Indeed upon those who disbelieved, and died as disbelievers, is the curse of Allah and of the angels and of men combined
Truly those who disbelieve and die while they are disbelievers, they are the ones upon whom will be the curse of Allah and of the angels and of the mankind altogether.
Surely they who believe not, and die in their unbelief, upon them shall be the curse of God, and of the angels, and of all men
Verily, those who disbelieve (or reject faith) and die while still in disbelief, on them is the curse of Allah, and of the angels, and of all mankind
But those who disbelieve, and die disbelieving shall incur the curse of Allah, the angels, and all people
Verily, they who are infidels and die infidels, - these! upon them shall be the malison of God and of angels and of all men
Verily, those who rejected and died while they were disbelievers — on them is curse of Allah and angels and mankind, combined
Truly, those who were ungrateful, and they died and they were ones who are ungrateful, those, on them is a curse of God, and the angels and humanity, one and all.
Those who reject faith and then die rejecting [are lost]. They are condemned by Allah and by the angels and all humanity.
Surely those who are unbelievers and die while they are unbelievers, they are the ones on whom is the curse of Allah, the angels and all mankind
Those who adopted the way of disbelief and died as disbelievers, are accursed of Allah and of angels and of all mankind: they shall remain accursed for ever
Those who disbelieve and die while they are disbelievers, these it is on whom is the curse of Allah and the angels and men, of all (of them)
Those who did not believe and died while they were infidels, they are certainly the persons over whom is the curse of Allah and the angels and the human beings combined,
Indeed, those who suppressed the Truth and died while in that state of suppressing the Truth - upon those is curse of Allah, combined with that of the Angels and of mankind
Indeed, those who disbelieved (by concealing the truth), and left this world whilst they were disbelievers, upon them is the curse of Allah and of the angels and of all mankind
Surely, those who have disbelieved and then died as disbelievers; they will be cursed by God, and the Angels, and all the people
Surely, those who have disbelieved and then died as disbelievers; they will be cursed by God, and the angels, and all the people.
Surely, those who have disbelieved and then died as disbelievers; they will be cursed by God, and the angels, and all the people.
That those who disbelieved and died and they are disbelievers, those on them (is) God's curse/torture and the angels', and the peoples' all together
Behold, as for those who are bent on denying the truth and die as deniers of the truth -their due is rejection by God, and by the angels,, and by all [righteous] men
Not available
Surely (the ones) who have disbelieved and die (while) they are steadfast disbelievers, upon those is the curse of Allah and the Angels and mankind all together
Lo! Those who disbelieve, and die while they are disbelievers; on them is the curse of Allah and of angels and of men combined
Those who deny My existence and die with such attitude will be subject to the condemnation of God, the angels, and all people
Indeed, those who disbelieved and died while they were disbelievers, upon them is the curse of Allah, and of angels, and of all human beings together
Indeed, those who excessively indulge in disbelief (in Allâh), and die while they are still indulging in disbelief- upon them shall abide the curse of Allâh, the ‘Angels’, and of all mankind.
In fact, all of them _ Allah, the angels, and the human beings _ curse those who disbelieve, and die as disbelievers
Indeed, those who persistently refuse to yield to the Truth and die while they are faithless - upon them shall descend the curse of Allâh, the Angels and all mankind.
Those denying Allah, and rejecting the Faith, who died captivated in disbelief, had come within the measure of Allah's wrath. Such persons have earned the curse of Allah, the angels and of mankind
Those who disbelieve and die as disbelievers will be cursed by Allah, the angels and the restof humanity,
Surely those who disbelieve and die as disbelievers are condemned by Allah, the angels, and all of humanity.
Those who reject (the truth) and die whilst in rejection, the curse of Allah, and the angels and all people is upon them.
But the infidels who die unbelievers shall incur the curse of God, the angels, and people all.
Those who disbelieve and die as disbelievers, have incurred the condemnation of GOD, the angels, and all the people (on the Day of Judgment).
God will reject from His mercy those who denied the truth, who died in their unbelief, and they will be cursed by God, angels and all people.
God will reject from His mercy those who denied the truth, who died in their unbelief, and they will be cursed by God, angels, and all people.
Surely those who disbelieved, and died while they are infidels, those upon them are Allah's curse, and the angels, and the people altogether.
Verily those who reject faith, and die while they are infidels, upon them shall be the curse of Allah, (of) the angels, and (of) mankind all together
Not available
Behold, those who reject the Truth and die as rejecters, for them is the rejection of Allah and the Universal Laws and of the human society combined. (Allah's Rule in the Universe is the Rule of Law. Hence, anyone who lives contrary to the changeless Divine Laws only harms himself)
Surely those who disbelieve and die while they are disbelievers, these it is on whom is the curse of Allah and the angels and men all
Those who disbelieve and die while they are disbelievers, on them shall be the curse of ALLAH and of the angels and of men all together
Indeed, those who disbelieve, and die disbelievers, upon them shall be the curse of God, the angels, and mankind all together
Indeed, those who reject Faith, and die rejecting— On them is Allah’s curse, and the curse of angels, and the curse of all mankind
Those who disbelieve and die while they are unbelievers are cursed by God, the angels, and all people.
But as for those who reject faith, and die rejecting—those—upon them is the curse of God, and of the angels, and of all humanity
Indeed, those who disbelieve and die while they are disbelievers - upon them will be the curse of Allah and of the angels and the people, all together
Indeed, those who disbelieve and die while they are in disbelief, on them is the curse of God, and of the angels, and of mankind altogether;
Those who reject Faith, and die rejecting,- on them is God's curse, and the curse of angels, and of all mankind
Those who reject Faith, and die rejecting,- on them is Allah's curse, and the curse of angels, and of all mankind
خَـٰلِدِینَ فِیهَا لَا یُخَفَّفُ عَنۡهُمُ ٱلۡعَذَابُ وَلَا هُمۡ یُنظَرُونَ ١٦٢
They will remain in this state of rejection: their punishment will not be lightened, nor will they be reprieved
they will abide in it (hell), neither the punishment will be lightened, nor will they be reprieved.
They shall be abiders therein, the torment shall not be lightened on them, nor shall they be respited
Under which they will live, and their suffering will neither decrease nor be respite for them
They will forever live the consequences of these curses. Their suffering will never be lessened, nor will they be given respite (to amend their wrongdoing).
They will be under it for ever. The punishment will not be lightened for them. They will be granted no reprieve.
They will remain in it [forever], and their punishment shall not be lightened, nor will they be granted any respite
Abiding therein (in the Fire, the consequence or place of the curse); the punishment will not be lightened for them, nor will they be reprieved
They shall remain in this (state of disapproval) for long. Their punishment shall not be reduced for them, and no respite shall be given to them
therein dwelling forever; the chastisement shall not be lightened for them; no respite shall be given them
and they remain in it forever, and the punishment is not reduced for them, and they are not given any delays.
Such disbelievers will end up “living” in the Hell, forgotten forever, without any pity
They will live there. Their penalty will not be lightened, nor will they be given respite
abiding therein; never is the punishment lightened for them, nor are they given respite.
to dwell therein for aye; the torment shall not be lightened for them, nor shall they be looked upon
They will remain in it forever; neither will the punishment be lightened for them, nor will they be given respite
They will abide therein forever. The punishment will not be lightened on them nor will they be looked at.
they shall remain under it for ever, their punishment shall not be alleviated, neither shall they be regarded
They will dwell therein (in the curse) for ever; the torment shall not be lightened for them, nor shall they have any respite
They are there (in the Fire) for eternity neither shall the punishment be lightened for them; nor shall they be given respite
Under it shall they remain for ever: their torment shall not be lightened, and God will not even look upon them
They abide in this (condition). The punishment shall not be lightened upon them and nor they will be given (any) respite
They are ones who will dwell in it forever. The punishment will not be lightened for them nor will they be given respite.
They will live in (condemnation) continuously. Their penalty will not be lessened. They will not be given a break from the punishment.
they will live in it for ever; neither their punishment shall be lightened nor shall they be given respite
Their punishment shall not be lightened, nor shall they be reprieved
Abiding therein; their chastisement shall not be lightened nor shall they be given respite
they will stay therein, their punishment will not be lightened over them nor will they be given time.
They shall abide therein . They shall get neither relief nor respite from the punishment
They shall be (held) under this (curse) forever. Their punishment shall not be mitigated. Nor shall they be given respite
They will abide therein, where the retribution will not be lightened for them, nor will they be reprieved
They will abide therein, where the retribution will not be lightened for them, nor will they be reprieved
They will abide therein, where the retribution will not be lightened for them, nor will they be reprieved.
Immortally/eternally in it, the torture does not be lightened/reduced from them, and nor they be given time/delayed
In this state shall they abide; [and] neither will their suffering, be lightened, nor will they be granted respite
Not available
Eternally (abiding) therein, the torment will not be lightened for them, and they will not be respited
They ever dwell therein. The doom will not be lightened for them, neither will they be reprieved
They will live condemned forever, will have no relief from the torment, and no attention will be paid to them
in a way that they will remain in it forever. Neither the punishment will be lightened for them, nor will they be given respite
They will abide therein: The chastisement will not be lightened for them, nor will they be reprieved.
They will stay cursed (in hell) forever. Never will their torment be relieved, nor will they have a reprieve
They will live in that curse forever and the chastisement won’t be lightened for them, nor will they be reprieved.
Such a curse of divine wrath and malignant fate shall follow them like their shadow until the day when they are dragged in chains into Hell, confined with shackles and put to unrelenting torment nor shall their punishment be put in respite
dwelling therein forever, and their punishment will be neither reduced nor delayed
They will be in Hell forever. Their punishment will not be lightened, nor will they be delayed ˹from it˺.
They shall remain in it; the punishment shall not be lightened for them and they shall not be given time off.
Under it they shall remain for ever; their punishment shall not be mitigated, nor shall they be reprieved
Eternally they abide therein. The retribution is never commuted for them, nor are they reprieved.
They will be there [in Hell) forever, and their punishment will not be lightened, nor will they be relieved.
They will be there [in Hell) forever, and their punishment will not be lightened, nor will they be relieved.
Immortals therein, the torment will not be lightened about them, nor they will be respited.
Abiding therein forever, the torment shall not be lightened for them nor shall they be given respite
Not available
Since the 'Self' survives after physical death, such men and women logically keep suffering relentlessly
Abiding in it; their chastisement shall not be lightened nor shall they be given respite
They shall remain under it. The punishment shall not be lightened for them, nor shall they be granted respite
Therein they shall abide: the punishment shall not be lightened for them, nor shall they be granted respite
They will live in there (for ever): Their penalty will not be lightened, nor will forgiveness be for them
They will remain under it forever, without relief or reprieve from the punishment.
They will remain under it forever, and the torment will not be lightened for them, and they will not be reprieved
Abiding eternally therein. The punishment will not be lightened for them, nor will they be reprieved
To dwell in it forever; the punishment shall not be lightened for them, nor shall they be respited.
They will abide therein: Their penalty will not be lightened, nor will respite be their (lot)
They will abide therein: Their penalty will not be lightened, nor will respite be their (lot)
وَإِلَـٰهُكُمۡ إِلَـٰهࣱ وَ ٰحِدࣱۖ لَّاۤ إِلَـٰهَ إِلَّا هُوَ ٱلرَّحۡمَـٰنُ ٱلرَّحِیمُ ١٦٣
Your God is the one God: there is no god except Him, the Lord of Mercy, the Giver of Mercy
And your deity is One (Allah); there is no one worthy of worship but Him, the Beneficent, the Merciful.
And the God of you all is one God; there is no God but he, the Compassionate, the Merciful
Your God is one God; there is no god other than He, the compassionate, ever-merciful
That which you have come to accept as your God is One (the One and only! The incalculable ‘ONE’ness far beyond any concept of multiplicity). There is no deity-god, only HU, the Rahman, the Rahim (HU has created everything from His grace and the qualities of His Names).
Your God is One God. There is no god but Him, the All-Merciful, the Most Merciful.
Your god is the One God, there is no god except Him, the All-beneficent, the All-merciful
(So, O people, refrain from concealing the truths and from disbelieving, and do not seek in vain a source of help and another refuge for yourselves. For) Your God is One God; there is no deity but He, the All-Merciful, the All-Compassionate
And your God is One God, there is no other, cannot be and will never be One worthy of worship but He, the Most Gracious, the Ever Merciful
Your God is One God; there is no god but He, the All-merciful, the All-compassionate
Your god is the One god, there is no god except Him, the beneficent and the merciful.
Know that your Lord is the only God. There is no God but Him; the Most Merciful, the Most Forgiving
And your God is One God. There is no god but He, the Merciful Benefactor, the Merciful Redeemer
For yourpl God is One God. There is no God but He, the All-Merciful, the Bestower of mercy.
Your God is one God; there is no God but He, the merciful, the compassionate
Your God is One God; there is no God except Him - the Most Gracious, the Most Merciful
And your God is one God. There is no God save He, Ar-Rahman [The All-merciful], The Most Merciful.
Your God is one God, there is no God but He, the most merciful
Your God is one God; there is no God but He, the Compassionate, the Merciful
Your God is One God. There is no god except He. He is the Merciful, the Most Merciful
Your God is one God: there is no God but He, the Compassionate, the Merciful
And your Ilah is One Ilah. There is no god except He. Bestower of unlimited mercy, Continuously Merciful
And your God is One God. There is no god but He, The Merciful, The Compassionate.
Your God is One God. No god is there except Him, the Most Gracious, the Most Merciful.
Your God is one God; there is no one worthy of worship except Him, the Compassionate, the Merciful
Your Deity is Allah alone: there is no deity save the All-Beneficent and All-Merciful Allah
And your God is one God; there is no God but He! He is the Beneficent, the Merciful
And your God is One God, there is no god except Him, the Beneficent, the Merciful.
And the Being worthy of your worship is the One, and Only! None is worthy of worship other than He, the Gracious, the Merciful
And your God is One God. There is no God but He, the Most Kind, the Ever-Merciful
And your god is but One god, there is no god but He; the Almighty the Most Merciful
And your god is but One god, there is no god except He; the Almighty, the Merciful.
And your god is but One god, there is no god except He; the Almighty, the Merciful.
And your God, (is) one God, (there is) no God except He, the merciful, the most merciful
AND YOUR GOD is the One God: there is no deity save Him, the Most Gracious, the Dispenser of Grace
Not available
And your God is One God; there is no god except He, The All-Merciful, The Ever-Merciful
Your Allah is One Allah; there is no Allah save Him, the Beneficent, the Merciful
Our Lord is the only Lord. There is no God but He, the Beneficent and Merciful
Your god is one God: There is no god but He, the All-Merciful, the Very-Merciful
Your God is One God: For there is one God; and there is none other but He, the Most Gracious, the Most Merciful.
Your God is only One, (Allah). There is no god but He, the most Merciful, the most Beneficent
Your God is One True God: There is no other god beside Him. He is the True Merciful, the Most Merciful.
Your Allah is One Ilah; there is no Ilah but Him, AL-Rahman and AL-Rahim
Your God is one God; there is no God beside Him, the Kind, the Caring.
Your God is ˹only˺ One God. There is no god ˹worthy of worship˺ except Him—the Most Compassionate, Most Merciful.
Your god is one single god, there is no god but Him, the Owner and Giver of mercy.
Your God is one God. There is no god but Him. He is the Merciful, the Compassionate
Your god is one god; there is no god but He, Most Gracious, Most Merciful.
Your God is one God. There is no God but Him, the Merciful-to-all, the Mercy Giver.
Your God is one God. There is no God but Him, the Merciful-to-all, the Mercy Giver.
And Your God is one God. There is no God except Him, Al-Rahman (The Widely merciful), Al-Raheem (The merciful to his creation and himself)
And your God is One God. There is no god but He; He is the Beneficent, the Merciful
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And (remember that) your God is One God. There is no god but He, the Instant and Sustaining Source of all Mercy and Kindness. (And it is His Law alone that is operative in the entire Universe)
And your Allah is one Allah! there is no god but He; He is the Beneficent, the Merciful
And your God is One God; there is no God but HE, the Gracious, the Merciful
Your God is one God, there is no god but He, the Compassionate, the Merciful
And your God is One (Allah): There is no god but He, The Most Gracious (Ar-Rahman)— The Most Merciful (Ar-Raheem)
Your God is One God. There is no god but He, the Most Merciful, the Most Compassionate.
Your God is one God. There is no god but He, the Benevolent, the Compassionate
And your god is one God. There is no deity [worthy of worship] except Him, the Entirely Merciful, the Especially Merciful
And your god is one god; there is no god but He, the Merciful, the Compassionate.
And your God is One God: There is no god but He, Most Gracious, Most Merciful
And your Allah is One Allah: There is no god but He, Most Gracious, Most Merciful
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Unity must prevail
إِنَّ فِی خَلۡقِ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفِ ٱلَّیۡلِ وَٱلنَّهَارِ وَٱلۡفُلۡكِ ٱلَّتِی تَجۡرِی فِی ٱلۡبَحۡرِ بِمَا یَنفَعُ ٱلنَّاسَ وَمَاۤ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَاۤءِ مِن مَّاۤءࣲ فَأَحۡیَا بِهِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِهَا وَبَثَّ فِیهَا مِن كُلِّ دَاۤبَّةࣲ وَتَصۡرِیفِ ٱلرِّیَـٰحِ وَٱلسَّحَابِ ٱلۡمُسَخَّرِ بَیۡنَ ٱلسَّمَاۤءِ وَٱلۡأَرۡضِ لَءَایَـٰتࣲ لِّقَوۡمࣲ یَعۡقِلُونَ ١٦٤
In the creation of the heavens and earth; in the alternation of night and day; in the ships that sail the seas with goods for people; in the water which God sends down from the sky to give life to the earth when it has been barren, scattering all kinds of creatures over it; in the changing of the winds and clouds that run their appointed courses between the sky and earth: there are signs in all these for those who use their minds
Surely! In the creation of the heavens and the earth, and in the alternation of the night and the day, and in the ships which sail through the sea which benefit the mankind, and in the rain which Allah sends down from the sky and makes the earth alive after its death, and in the moving (living) creatures of all kinds that He scatters in it, and in the turning of winds and the clouds which are held between the sky and the earth; are indeed proofs for people of understanding.
Verily in the creation of the heavens and the earth, and the alternation of night and day, and the ships that course upon the sea laden with that which profiteth mankind, and that which Allah sendeth down of water from the heaven and quickenoth the earth thereby after the death thereof; and scattereth therein of all kinds of moving creatures, and in the veering of the winds and the cloud subjected for service betwixt heaven and earth. are signs unto a people who understand
Creation of the heavens and the earth, alternation of night and day, and sailing of ships across the ocean with what is useful to man, and the rain that God sends from the sky enlivening the earth that was dead, and the scattering of beasts of all kinds upon it, and the changing of the winds, and the clouds which remain obedient between earth and sky, are surely signs for the wise
Undoubtedly, in the creation of the heavens and the earth (the states of consciousness and the body), the succession of night and day (the contrast of observing the inexistence of the worlds and how it takes on forms to appear existent), the ships that sail in the sea for the benefit of mankind (the individualized consciousness swimming in the divine ocean of knowledge); how Allah sent down water from the heavens to bring the earth back to life after its death (revealing knowledge from the states of consciousness to manifest ‘life’ from the body, which is unconscious of its reality) and how He disperses therein all animate beings (how all strength and power within all the organs in the body are formed with Allah); and in the directing of the winds (the recognition of the Names in one’s consciousness) and the clouds that are at disposal between the heaven and the earth (the initiation of bodily forces within one’s consciousness), there signs for those who think (for those who use their intellect)!
In the creation of the heavens and earth, and the alternation of the night and day, and the ships which sail the seas to people´s benefit, and the water which Allah sends down from the sky — by which He brings the earth to life when it was dead and scatters about in it creatures of every kind — and the varying direction of the winds, and the clouds subservient between heaven and earth, there are Signs for people who use their intellect.
Indeed in the creation of the heavens and the earth, and the alternation of night and day, and the ships that sail at sea with profit to men, and the water that Allah sends down from the sky —with which He revives the earth after its death, and scatters therein every kind of animal— and the changing of the winds, and the clouds disposed between the sky and the earth, are surely signs for a people who apply reason
Surely in the creation of the heavens and the earth, and the alternation of night and day (with their periods shortening and lengthening), and the vessels sailing in the sea with profit to people, and the water that God sends down from the sky, therewith reviving the earth after its death and dispersing therein all kinds of living creatures, and His disposal of the winds, and the clouds subservient between sky and earth – surely there are signs (demonstrating that He is the One God deserving worship, and the sole Refuge and Helper) for a people who use their reason
Verily, in the creation of the heavens and the earth and in the alternation and the sequence of the night and the day and in the ships that sail in the ocean carrying the things which are useful to the people and in the water which Allah sends down from the clouds with which He brings the dead earth into life and (in) all sorts of crawling animals which He has spread all over it and (in) the turning about of the winds and (in) the clouds subjected to (His) law between the heavens and the earth, there are, indeed, signs for a people who use their understanding
.. Surely in the creation of the heavens and the earth and the alternation of night and day and the ship that runs in the sea with profit to men, and the water God sends down from heaven therewith reviving the earth after it is dead and His scattering abroad in it all manner of crawling thing, and the turning about of the winds and the clouds compelled between heaven and earth -- surely there are signs for a people having understanding
There are signs in the creation of the skies and the earth, and the alternation (or the difference) of night and day, and the ships that sail on the sea for the benefit of people, and the rain that God sends down from the sky to bring the land back to life after its death, and scattering all kinds of living creatures in it, and the controlled changing of the winds and the clouds between the sky and the earth, for those who understand.
The creation of the heavens and the earth, the difference between day and night (due to the rotation of the earth around its axle), the sailing of the [huge] ships over the waters [without sinking], the water that god sends down from the sky to give life to the dead land and to support all kind of creatures, blowing of the winds and the masses of the clouds between the earth and the sky are indeed miracles witnessing [the existence and the greatness of] God for those who [use their brain to] think
Indeed in the creation of the heavens and the earth. In the alternation of the night and the day. In the sailing of the ships through the ocean for the profit of humanity. In the rain that God sends down from the skies. And the life which He gives to land that is dead. In the creatures of all kinds that He scatters through the earth. In the change of the winds, and the clouds which they trail like their slaves between the sky and the earth. Indeed in these are signs for people who are wise
Indeed, in the creation of the heavens and the earth, and the alternation of the night and the day, and the ships that sail the sea with what benefits mankind, and the water that Allah sent down from the sky— with which He revived the earth after it had died and scattered in it all kinds of treading creatures, and the shifting of the winds, and the clouds disposed between the sky and the earth are surely signs for people who reason.
Verily, in the creation of the heavens and the earth, and the alternation of night and day, and in the ship that runneth in the sea with that which profits man, and in what water God sends down from heaven and quickens therewith the earth after its death, and spreads abroad therein all kinds of cattle, and in the shifting of the winds, and in the clouds that are pressed into service betwixt heaven and earth, are signs to people who can understand
Indeed in the creation of the heavens and the earth, and in the continuous alternation of night and day, and the ships which sail the seas carrying what is of use to men, and the water which Allah sends down from the sky thereby reviving the dead earth and dispersing all kinds of beasts in it, and the movement of the winds, and the obedient clouds between heaven and earth - certainly in all these are signs for the intelligent
Truly in the creation of the heavens and of the earth and in the alternation of the night and of the day and in the vessels which sail in the sea with that which is of benefit to mankind and in that which Allah has sent down from the heaven as rainwater so that He cause the earth to come to life after its death and He spread therein from every type of creature and in the blowing of the winds in different directions and in the cloud which hangs between the heaven and the earth are truly signs for a people who understand.
Now in the creation of heaven and earth, and the vicissitude of night and day, and in the ship which saileth in the sea, loaden with what is profitable for mankind, and in the rain water which God sendeth from heaven, quickening thereby the dead earth, and replenishing the same with all sorts of cattle, and in the change of winds, and the clouds that are compelled to do service between heaven and earth, are signs to people of understanding
Verily, in the creation of the heavens and the earth, and in the alternation of night and day, and in the ship that sail the seas with that which profits mankind, and in the rain which Allah sends down from heaven and quickens therewith the earth after i
In the creation of the heavens and the earth; in the alternation of night and day; in the ships that sail upon the sea with what is beneficial to the people; in the water which Allah sends down from the sky and with which He revives the earth after its death, and He spread in it from each moving (creation); in the movement of the winds, and in the clouds that are compelled between heaven and earth surely, these are signs for people who understand
Assuredly in the creation of the Heavens and of the Earth; and in the alternation of night and day; and in the ships which pass through the sea with what is useful to man; and in the rain which God sendeth down from Heaven, giving life by it to the earth after its death, and by scattering over it all kinds of cattle; and in the change of the winds, and in the clouds that are made to do service between the Heaven and the Earth; - are signs for those who understand
Verily, in the creation of the heavens and the earth, and in the alternation of the night and the day, and in the ship which sails in the sea through which mankind benefits, and what Allah sent down from the direction of the sky as water, and then He gave life to the earth after its death, and He scattered therein all sorts of moving creatures, and the rapid movements of the winds, and the clouds hanging between the sky and the earth — indeed (there are) signs for the people who use intellect
Truly, in the creation of the heavens and the earth and the alteration of the nighttime and the daytime and the boats that run on the sea with what profits humanity, and what God caused to descend from heaven of water, and gave life to the earth after its death, and disseminated on it all moving creatures, and diversified the winds and the clouds, ones caused to be subservient between heaven and earth, are the signs for a folk who are reasonable.
Signs are in all creation for wise people. Signs are in the skies and the earth. They are in the alternation of night and day. They are in the ships gliding across the sea for the benefit of humanity. Signs are in the rain Allah sends from the sky and the life it awakens from a silent earth. They are in the multitudes of creatures Allah has distributed abroad. Signs are in the changing winds, and in the clouds trailing like servants of the sky and earth.
Surely, in the creation of the heavens and the earth, in the alternation of the night and the day, in the sailing of the ships through the ocean for the profit of mankind, in the rain which Allah sends down from the skies, with which He revives the earth after its death and spreads in it all kinds of animals, in the change of the winds and the clouds between the sky and the earth that are made subservient, there are signs for rational people
(If they want a sign for the perception of this Reality) surety there are countless signs for those who use their common sense; they can see alternation of the night and day, in the ships that sail the ocean laden with cargoes beneficial to mankind, and in the rain-water which Allah sends down from the sky and thereby gives life to the earth after its death and spreads over it all kinds of animate creatures, in the blowing of the winds and in the clouds which obediently wait for orders between the sky and the earth
In the creation of the heavens and the earth, and the alternation of night and day, and the ships that run in the sea with that which profits men, and the water that Allah sends down from the sky, then gives life therewith to the earth after its death and spreads in it all (kinds of) animals, and the changing of the winds and the clouds made subservient between heaven and earth, there are surely signs for a people who understand
In the creation of the skies (heavenly bodies) and the earth, and in the successive alternation of the night and the day, and in the ships that sail in the sea with that which profits human beings, and the water which Allah sends down from the sky, then gives life with it to the earth after its death, and in the spreading in it of every (kind of) animal, and the changing if the winds and the clouds that are subject serve between the sky and the earth, there are certainly signs for people who have sense. for people who have sense.
Indeed, in the creation of the heavens and the earth, in the contrast between the day and the night, in the ship that sails on the sea with things beneficial to mankind, in what Allah sends down of water from the sky bringing the earth back to life after it was dead, in every kind of animals dispersed therein, in the winds changing their directions, and in the clouds under divine control between the sky and the earth, are compelling signs for people who make use of their intelligence.to
Verily, in the creation of the heavens and the earth, and in the alternation of the night and the day, and in the ships (and vessels) which sail through the ocean carrying cargo profitable for the people, and in the (rain)water which Allah pours down from the sky, reviving therewith the earth to life after its death, and (the earth) in which He has scattered animals of all kinds, and in the changing wind directions, and in the clouds (that trail) between the sky and the earth, duty-bound (under Allah’s command)—certainly (in these) are (many) signs (of Allah’s Power) for those who put their reason to work
Surely, in the creation of heavens and Earth, and the differences between night and day, and the ships that sail in the sea for the benefit of mankind, and what God has sent down of water from the sky so He brings the Earth back to life after it had died, and He sent forth from it every creature, and the movement of the winds and the clouds that have been designated between the Earth and the sky are signs for a people that understand
Surely, in the creation of the heavens and the earth, and the differences between the night and the day, and the ships that sail in the sea for the benefit of the people, and what God has sent down of water from the sky so He brings the earth back to life after it had died, and He sent forth from it every creature, and the dispatching of the winds and the clouds that have been designated between the earth and the sky are signs for a people who comprehend.
Surely, in the creation of the heavens and the earth, and the differences between the night and the day, and the ships that sail in the sea for the benefit of the people, and what God has sent down of water from the sky so He brings the earth back to life after it had died, and He sent forth from it every creature, and the dispatching of the winds and the clouds that have been commissioned between the earth and the sky are signs for a people who comprehend.
That in the skies'/space's and the earth's/Planet Earth's creation, and the night's and the daytime's difference, and the ships which run/pass in the large body of water (sea) with what benefits the people, and what God descended from the sky from water, so He revived with it the earth after its death/lifelessness and He scattered/distributed , in it from every walker/creeper/crawler and sending away/diverting the winds/breezes and the clouds, the manipulated/subjugated between the sky and the earth, (are)signs/evidences (E) for a nation, reasoning/understanding
Verily, in the creation of the heavens and of the earth, and the succession of night and day: and in the ships that speed through the sea with what is useful to man: and in the waters which God sends down from the sky, giving life thereby to the earth after it had, been lifeless, and causing all manner of living creatures to multiply thereon: and in the change of the winds, and the clouds that run their appointed courses between sky and earth: [in all this] there are messages indeed for people who use their reason
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Surely in the creation of the heavens and the earth and the alternation (Or: differences) of the night and the day-time, and the ships that run in the sea with whatever profits mankind, and whatever water Allah sends down from the heaven - so therewith He gives life to the earth after its death and disseminates therein all kinds of beast - and the (constant) turning about of the winds, and the clouds subjected between the heaven and the earth, (these) are indeed signs for people who consider
Lo! In the creation of the heavens and the earth, and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in) the ordinance of the winds, and the clouds obedient between heaven and earth: are signs (of Allah's Sovereignty) for people who have sense
The creation of the heavens and the earth, the alternation of nights and days, the ships that sail in the sea for the benefit of the people, the water that God sends from the sky to revive the dead earth where He has scattered all kinds of animals, the winds of all directions, and the clouds rendered for service between the sky and the earth are all evidence (of His existence) for those who use their reason
Surely, in the creation of heavens and earth, and the alternation of night and day, and the ships that sail in the sea, carrying that which benefits men, and in the water Allah sent down from the sky, then revived with it the earth after it was dead, and in every creature He has scattered on it, and in turning of winds, and in the clouds employed to serve between heaven and earth, there are signs for those who have sense
Indeed, in the creation of the heavens and earth, in the alternation of the night and day, in the ships that run in the sea with that which benefits the people, in what Allâh sends down from the heavens of rain, giving life thereby to the earth after its death and dispersing all kinds of beasts therein, and in the changing of the winds and the clouds which are made subservient between the heavens and the earth, are signs (of Allâh’s power & glory) for a people who are able to perceive (the intended meaning of His signs).
Indeed, (there are signs) in the creation of the heavens and the earth, in the contrast and alternation of the night and the day, and in the ships that sail through the ocean carrying benefits for mankind. (There are also signs) in the rain water Allah sends down from the sky. With it, He revives the dead (and barren) land back to life. He scatters all sorts of animals across the land. (There are signs) in the shifting and drifting of the winds and the clouds. They are (pressed into service and) held afloat between the sky and the earth. Very definitely, there are (all these) signs for a nation that reflects
Indeed, in the creation of the heavens and the earth: in the alternation of the night and day: in the ships that run in the sea with that which benefits the people: in that which Allâh sends down from the heavens of rain, giving life thereby to the earth after its death and dispersing all kinds of beasts therein: in the changing of the winds and the clouds which are made subservient between the heavens and the earth: they are Signs (of Allâh’s power & glory) for a people who have a higher level of consciousness.
The creation of the heavens and the earth, the constant alternation symbolizing night and day, the ships sailing and navigating for transport ,the rain* Allah sends down from the floor of heaven’s vault where He revives the earth after suffering death**, and what He scattered over it of animate beings, in addition to the air circulating in various directions with varying degrees of weight and pressure and the clouds** floating at various heights in the upper air, circulating in servitude between the vault of heaven and earth; are indeed signs with prodigies emblematic of Omnipotence and Authority, sensed by those who reflect
In the creation of The Heavens and the Earth, in the cycle of night and day, and in the ships which sail the seas for people’s profit; in the rain Allah sends down from the skies, bringing the dead Earth to life, and causing it to abound with all kinds of animals; in the movements of the winds, and in the clouds which float between Heaven and Earth: in all these things,there are signs for people who understand
Indeed, in the creation of the heavens and the earth; the alternation of the day and the night; the ships that sail the sea for the benefit of humanity; the rain sent down by Allah from the skies, reviving the earth after its death; the scattering of all kinds of creatures throughout; the shifting of the winds; and the clouds drifting between the heavens and the earth—˹in all of this˺ are surely signs for people of understanding.
In the creation of the heavens and the earth, and the change of night and day, and the ship which sails the sea with what benefits people, and the water which Allah sends down from the sky and then revives with it the earth after its death and spreads on it all kinds of creatures, and the turning of the winds and the heavy clouds between the sky and the earth, in this are truly signs for people who understand.
Surely in the creation of the heavens and the earth; in the alternation of night and day; in the ships that sail the ocean with cargoes beneficial to mankind; in the water which God sends down from the sky and with which He revives the earth after its death, dispersing over it all manner of beasts; in the disposal of the winds, and in the clouds that are driven between sky and earth: surely in these there are signs for rational people
In the creation of the heavens and the earth, the alternation of night and day, the ships that roam the ocean for the benefit of the people, the water that GOD sends down from the sky to revive dead land and to spread in it all kinds of creatures, the manipulation of the winds, and the clouds that are placed between the sky and the earth, there are sufficient proofs for people who understand.
The creation of the heavens and the earth, the difference of night and day, the ships that sail the seas to benefit people, the rain God sends to give life to a lifeless earth and to all kinds of creatures that He scattered over it, the directing of the winds and clouds that run a course between heaven and earth, these are all signs to people who comprehend.
The creation of the heavens and the Earth, the difference of night and day, the ships that sail the seas to benefit people, the rain God sends to give life to lifeless Earth and to all kinds of creatures that He scattered over it, the directing of the winds and clouds that run a course between heaven and Earth, these are all signs to people who comprehend.
Surely in the creation of the skies and the earth; and in the difference of the night and the day; and the arks that run in the sea with what benefit the people; and what Allah has sent down from the sky from a water, so He gives life to the earth, with it after it had died, and spreads within it from every moving creature; and the drainage of the winds, and the clouds subservient between the sky and the earth; are verses for a kinfolk who reason.
Surely in the creation of the heavens and the earth and the alternation of night and day, and (in) the ships that sail on the sea with what profits mankind, and (in) the water which Allah sends down from heaven and enlivens therewith the earth after its death, and spreads in it all kinds of animal, and in the change of the winds and the clouds controlled (for service) between the sky and the earth; surely there are signs for a people having understanding
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(Allah does not propose blind faith at all.) Behold, there are ample Signs for you in the Universe. In the creation of the heavens and the earth, the alternation of night and day, the ships that roam the ocean for the benefit of mankind, the water that Allah sends down from the heights, thereby giving life to the land after it had been lifeless - and the variety of creatures that are dispersed on the earth, the currents of winds and the clouds they carry at various heights, are clear Signs for those who exercise their intellect. (The Universe is too organized to be the result of an accident (6:73))
Most surely in the creation of the heavens and the earth and the alternation of the night and the day, and the ships that run in the sea with that which profits men, and the water that Allah sends down from the cloud, then gives life with it to the earth after its death and spreads in it all (kinds of) animals, and the changing of the winds and the clouds made subservient between the heaven and the earth, there are signs for a people who understand
Verily, in the creation of the heavens and the earth and in the alternation of the night and the day, and in the ships that sail the sea with that which profits men, and in the water which ALLAH sends down from the sky and quickens therewith the earth after its death and scatters therein all kinds of beasts, and in the change of the winds and the clouds pressed into service between the heaven and the earth - are indeed Signs for the people who use their understanding
Indeed, in the creation of the heavens and the earth; and the variation of the night and the day; and the ships that run upon the sea with what benefits mankind; and the water God sends down from the sky whereby He revives the earth after its death, scattering all manner of beast therein; and the shifting of the winds; and the clouds subdued between the sky and the earth are surely signs for a people who understand
Surely, in the creation of the heavens and the earth; In the alteration of the night and the day; In the sailing of the ships through the oceans for the benefit of mankind; In the rain which Allah sends down from the sky, and the life which He gives forth with it to an earth that is dead; In the beasts of all kinds, that He scatters through the earth; And in the change of the winds, and the clouds which they trail like the slaves between the sky and the earth; (Here) indeed are Signs for a people who are wise (and who are) understanding
In the creation of the heavens and the earth, the alternation of night and day, the ships that traverse the seas for humanity’s benefit, the rain that God sends down from the skies to revive the earth after its death, the dispersal of all kinds of creatures, the shifting of the winds, and the clouds suspended between the sky and the earth, are signs for people who contemplate.
In the creation of the heavens and the earth; in the alternation of night and day; in the ships that sail the oceans for the benefit of mankind; in the water that God sends down from the sky, and revives the earth with it after it had died, and scatters in it all kinds of creatures; in the changing of the winds, and the clouds disposed between the sky and the earth; are signs for people who understand
Indeed, in the creation of the heavens and earth, and the alternation of the night and the day, and the [great] ships which sail through the sea with that which benefits people, and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every [kind of] moving creature, and [His] directing of the winds and the clouds controlled between the heaven and the earth are signs for a people who use reason
Indeed, in the creation of the heavens and the earth, and the alternation of the night and the day, and in the ship that runs in the sea with that which profits mankind, and in what water God sends down from heaven therewith reviving the earth after its death, and He dispersed in it of every creature, and the veering of the winds, and the cloud, the one subjected between the heaven and the earth, surely are signs to people who are intelligent.
Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which God Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they Trail like their slaves between the sky and the earth;- (Here) indeed are Signs for a people t hat are wise
Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they Trail like their slaves between the sky and the earth;- (Here) indeed are Signs for a people that are wise
وَمِنَ ٱلنَّاسِ مَن یَتَّخِذُ مِن دُونِ ٱللَّهِ أَندَادࣰا یُحِبُّونَهُمۡ كَحُبِّ ٱللَّهِۖ وَٱلَّذِینَ ءَامَنُوۤا۟ أَشَدُّ حُبࣰّا لِّلَّهِۗ وَلَوۡ یَرَى ٱلَّذِینَ ظَلَمُوۤا۟ إِذۡ یَرَوۡنَ ٱلۡعَذَابَ أَنَّ ٱلۡقُوَّةَ لِلَّهِ جَمِیعࣰا وَأَنَّ ٱللَّهَ شَدِیدُ ٱلۡعَذَابِ ١٦٥
Even so, there are some who choose to worship others besides God as rivals to Him, loving them with the love due to God, but the believers have greater love for God. If only the idolaters could see- as they will see when they face the torment- that all power belongs to God, and that God punishes severely
Yet, there are some people who take (for worship) others besides Allah as rivals (to Allah). They love them like the love of Allah. But those who believe are strong in their love for Allah. If only those who do wrong could see (the Day of Judgment), when they will see the punishment, that all power belongs to Allah and that Allah is Severe in punishment.
And of mankind are some that set up compeers; unto Allah they love them as with the love due to Allah. And those who believe are strongest in love of Allah. Would that those who do wrong saw, when they saw the torment, that verily power belonged wholly unto Allah, and that Allah was severe in requital
And yet there are men who take others as compeers of God, and bestow on them love due to God; but the love of the faithful for God is more intense. If only the wicked could see now the agony that they will behold (on the Day of Resurrection), they will know that to God belongs the power entirely'. And the punishment of God is severe
There are some who deify and worship things other than Allah, loving them with the love of Allah (as though they are loving Allah)! The believers, on the other hand, are conscious that their beloved is only Allah (they don’t attribute existence to anything else). When those who (by denying the reality) do wrong (to themselves) see the suffering they accrue as a result of this, they will realize that the only force active in the universe is the force of Allah, but alas, it will be too late... if only they could have realized this sooner... Allah is shadid al-adhab (the One who severely enforces the consequences to those who are persistent in their wrongdoing).
Some people set up equals to Allah, loving them as they should love Allah. But those who have iman have greater love for Allah. If only you could see those who do wrong at the time when they see the punishment, and that truly all strength belongs to Allah, and that Allah is severe in punishment.
Among the people are those who set up compeers besides Allah, loving them as if loving Allah —but the faithful have a more ardent love for Allah— though the wrongdoers will see, when they sight the punishment, that power, altogether, belongs to Allah, and that Allah is severe in punishment
Yet there are among humankind those who (devoid of good sense and unable to reason), take to themselves objects of worship as rivals to God, loving them with a love like that which is the due of God only – while those who truly believe are firmer in their love of God. If only those who do this (greatest) wrong could see – as they will see when they behold the punishment – that the power altogether belongs to God, and that God is severe in punishment
(Inspite of all these evidences in support of the unity of God) there are some people who take to themselves compeers as opposed to Allah. They love them as they should love Allah. But those who believe are stauncher in (their) love for Allah. And if only those who committed this wrong could but see (the time) when they shall see the punishment, (they would realize) that the complete power only belongs to Allah and that Allah is Severe at inflicting the punishment
Yet there be men who take to themselves compeers apart from God, loving them as God is loved; but those that believe love God more ardently. O if the evildoers might see, when they see the chastisement, that the power altogether belongs to God, and that God is terrible in chastisement
And some people take equals besides God (to serve), loving them as they love God, while those who believe have greater love for God. And if those who did wrong could see when they see the punishment, (they realize) that all powers belong to God, and God is severe in punishment.
[In spite of all these clear signs,] There are people who worship [things, beings and concepts] lower than God and adore them the way only God should be adored. The believers, on the contrary, worship God wholeheartedly. May the disbelievers wake up before facing their punishment in the Day of Judgment and realize that the ultimate power and authority belongs to the Lord and that God is sever in punishment
Yet there are people who take others besides God as equals. They love them as they should love God. But those of faith are overflowing in their love for God. If only those who are not right could see, behold, they would see the penalty. To God belongs all power, and God will strictly enforce the penalty
Yet of mankind is one who takes (others) apart from Allah as rivals to Him. They love them with a love like that due to Allah, yet those who have attained faith are stronger in love for Allah. And if only those who have done injustice could see, when they see the punishment, that all power belongs to Allah and that Allah is severe in punishment.
Yet are there some amongst mankind who take to themselves peers other than God; they love them as they should love God while those who believe love God more. O that those who are unjust could only see, when they see the torment, that power is altogether God's! Verily, God is keen to torment
And some people create for themselves gods (objects of worship) other than Allah, with devotion (love) equal to the devotion of Allah; and the believers do not love anybody with love equal to the love of Allah; and what will be their state, when the punishment will be before the eyes of the unjust (disbelievers)? For all power belongs wholly to Allah, and because Allah’s punishment is very severe
And among mankind is such who takes equals to Allah; they love them as much as they love Allah but those who believe are those that love Allah the most and if only those who wrong their own souls could see, when they will see the punishment, that the power altogether is for Allah and that truly Allah is formidable in punishment.
Yet some men take idols beside God, and love them as with the love due to God; but the true believers are more fervent in love towards God. Oh that they who act unjustly did perceive, when they behold their punishment, that all power belongeth unto God, and that he is severe in punishing
Yet are there some amongst mankind who take to themselves (for worship) peers other than Allah; they love them as they should love Allah. But those who have faith are overflowing with love for Allah. O that those who are unjust could only see, they would
And among the people are those who take to themselves rivals, other than Allah, loving them as Allah is loved. But those who believe are more loving to Allah. When the harmdoers see when they see the punishment because the power altogether belongs to Allah, and that Allah is firm in punishment
Yet there are men who take to them idols along with God, and love them with the love of God: But stronger in the faithful is the love of God. Oh! the impious will see, when they see their chastisement, that all power is God's, and that God is severe in chastising
And of mankind is that who picks up rivals besides Allah. They feel attachment to them, the attachment which suits Allah (alone). And those who have Believed are overflowing in their love for Allah. If only those who have transgressed could see when they come across the punishment — that to Allah belongs all power and that Allah is extremely strict in punishment
Yet there are among humanity some who take to themselves rivals besides God. They love them like they should cherish God. And those who believed are stauncher in cherishing God. And if only those who did wrong would consider when they will see the punishment that all strength belongs to God, and that God is Severe in punishment.
Yet, some people revere others, besides Allah, as equal. They love (their idols) as they should love Allah. But people of faith have lots of love for Allah. If only the unrighteous could understand, they would envision the punishment. They would realize that Allah has all power, and Allah will intensely enforce the punishment.
There are some who worship other deities besides Allah (pagans), they love them as they should love Allah, whereas the believers are strong in love for Allah. If those who are unjust could visualize (the Day of Judgement) when they will see the chastisement, they would come to know for sure that all powers belong to Allah and that Allah is stern in retribution
(In spite of such clear signs of the Oneness of Allah), there are people who set up equals and rivals with Allah and adore them with the adoration due to Allah. whereas the Believers adore Allah most ardently. Would that these transgressors could realize now what they will realize, when they will see the chastisement before them that power and authority wholly belong to Allah and that Allah is severe in punishment
Yet there are some men who take for themselves objects of worship besides Allah, whom they love as they should love Allah. And those who believe are stronger in (their) love for Allah. And O that the wrongdoers had seen, when they see the chastisement, that power is wholly Allah's, and that Allah is severe in chastising
And among human beings are those who take (objects) besides Allah, (as His) equals, they loge them as they should have loved Allah, but those who believe are strongest in love for Allah. Oh ! those who are unjust will realize when they see the punishment, that power is wholly Allah's and that Allah is severe in punishment.
And, among humans, there are those who take to deserters, besides Allah. They love the deserters like they love Allah. And those who believe do love Allah the most. And if only the wicked persons could see — as they would, when they see the punishment — that absolute power rests with Allah, and that Allah is severe in giving punishment! to
And there are some amongst the people who take others besides Allah as His partners and love them as it is Allah’s due alone. But those who believe love Allah the most (far more intensely than anyone else). And if these wrongdoers happen to see that time when the torment (of the Last Day) will be before their eyes (then they will become aware) that the Master of all the forces is Allah. And certainly Allah is severe in punishment
And from among the people are some who take other than God as equals to Him, they love them as they love God; but those who believe love God more strongly; and when those who were wicked see the retribution, they will see that all power belongs to God, and that God is severe in retribution
And from among the people are some who take other than God as equals to Him, they love them as they love God; but those who believe love God more strongly; and when those who were wicked see the retribution, they will see that all power belongs to God, and that God is severe in retribution.
And from among the people are some who take other than God as equals to Him, they love them as they love God; but those who believe love God more strongly; and when those who were wicked see the retribution, they will see that all power belongs to God, and that God is severe in retribution.
And from the people who take from other than God equals (idols), they love/like them as God's love/like and those who believed (are) stronger loving/like to God, and if those who were unjust/oppressive see/understand when they see/understand the torture, that the power/strength is to God all together and that God (is) strong (severe in) the torture
And yet there are people who choose to believe in beings that allegedly rival God, loving them as [only] God should be loved: whereas those who have attained to faith love God more than all else. If they who are bent on evildoing could but see - as see they will when they are made to suffer [on Resurrection Day] -that all might belongs to God alone, and that God is severe in [meting out] punishment
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And of mankind are (some) who take to themselves, apart from Allah, (false) compeers. They love them as with the love (due) to Allah; and (the ones) who have believed have stronger (fervor in the) love towards Allah. And if the ones who have done injustice might see, as they see the torment, that the power altogether (belongs) to Allah, and that Allah is strict in torment
Yet of mankind are some who take unto themselves (objects of worship which they set as) rivals to Allah, loving them with a love like (that which is the due) of Allah (only) - those who believe are stauncher in their love for Allah - Oh, that those who do evil had but known, (on the day) when they behold the doom, that power belongeth wholly to Allah, and that Allah is severe in punishment
Some people consider certain things equal to God and love them just as one should love God. However, the strongest of the believers' love is their love of God. Had the unjust been able to reflect about their condition, when facing the torment, they would have had no doubt that to God belongs All-power and that He is stern in His retribution
Among the people there are some who set up co-gods beside Allah whom they love like the love due to Allah. But those who believe are most firm in their love for Allah. Would that the unjust people could perceive - when they see the torment (i.e. any calamity in this world) - that all power belongs to Allah alone, and that Allah is severe in punishment
Yet there are some among the people who take (for worship) others than Allâh as equals with Him. They adore (& venerate) them as they should adore Allâh. But those who adhere firmly to Islamic monotheism are stronger in their adoration for Allâh. If the those who are grossly unfair and morally wrong could see when they behold the chastisement, (they would certainly realize) that all the power belongs unto Allâh, and that Allâh is indeed extremely severe in inflicting punishment.
Yet, some people setup others, besides Allah, as His equals (and rivals); and they love those beings, as only Allah should be loved. (On the other hand) the believers are most ardent in their love for Allah. If the evil doers could only see (now) the torment that they would (for sure) see (on the Day of Judgment)! The power and might of all kinds belong solely to Allah; and Allah is very Severe in (inflicting) punishment
(Despite all these theistic natural signs that demonstrate the Glory of Allâh), there are some among the people who serve fabled gods and worship them instead of Allah: they most commonly demonstrate their own love for the them as they should demonstrate their own love for Allâh. But those who live by Faith demonstrate their own love for Allâh more passionately. If those who voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims could see (their condition)- when they perceive the punishment- (they would certainly know) that all the power belongs to Allâh alone and that Allâh is indeed extremely severe in punishment.
Yet among people are those who equal with Allah deities haunting their imagination and regard them with the same affection and devotion dutiful only to Allah. But those whose hearts have been touched with the divine hand maintain Allah in the inmost affection of their hearts and reverence Him with true and affectionate devotion and consider Him the principle of their existence, the heart of their purpose and their Ultimate end. And if only the wrongful of actions could visualize the torture awaiting them, they would realize that to Allah belongs all power, and that Omnipotence is asserted as His own; He punishes severely
Some people take idols beside Allah, loving them as much as theylove Allah, whereasthose who believe, love Allah passionately. If only the wrongdoers could see the punishment, they would realise that Allah possesses all power, and that Allah’s punishment is severe.
Still there are some who take others as Allah’s equal—they love them as they should love Allah—but the ˹true˺ believers love Allah even more. If only the wrongdoers could see the ˹horrible˺ punishment ˹awaiting them˺, they would certainly realize that all power belongs to Allah and that Allah is indeed severe in punishment.
And there are people who take other than Allah as alternatives and love them like Allah should be loved; yet the believers are stronger in love for Allah. If only the wrongdoers could see, when the punishment is before them, that all power belongs to Allah and that Allah is strong in punishment.
And yet there are some who worship idols, bestowing on them the adoration due to God (though the love of God is stronger in the faithful). But when they face their punishment the wrongdoers will learn that might is God‘s alone, and God is stern in retribution
Yet, some people set up idols to rival GOD, and love them as if they are GOD. Those who believe love GOD the most. If only the transgressors could see themselves when they see the retribution! They will realize then that all power belongs to GOD alone, and that GOD's retribution is awesome
Still, some people equate others to God, and they love them as only God should be loved. Believers, love God more than anything. If the unjust could only see, and they will see when suffering becomes their destiny, that all power is God's and that God is severe in punishment.
Still, some people equate others to God, and they love them as only God should be loved. Believers love God more than anything. If the unjust could only see, and they will see when suffering becomes their destiny, that all power is God’s and that God is severe in punishment.
And among the people who take without Allah, rivals. They are loving them like Allah’s love. And those who believe are stronger loving for Allah. And if those who oppressed see, when they are seeing the torment; that the power altogether is for Allah, and surely Allah is severe in the torment.
And yet, of men, there are some who take unto themselves (for worship) objects other than Allah, and love them as the love due to Allah; but for those who have faith, their love of Allah is more intensive. And if only those who are unjust could see (what they will realize) when they behold the punishment, that the Power is wholly Allah's, and that Allah is severe in (enforcing) the Penalty
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Yet, among mankind are those who consider idols and saints to possess the Attributes of Power and Control like Allah does, and revere them as only God should be revered. But the true believers revere Allah more than all else. (7:3). Oh, that those who relegate the Truth could but see, as see they will when they are made to suffer! They will realize that all Power belongs to Allah alone and that Allah is Awesome in punishing. (Reverence or love of Allah, in the Qur'an, invariably denotes obeying His Commands)
And there are some among men who take for themselves objects of worship besides Allah, whom they love as they love Allah, and those who believe are stronger in love for Allah and O, that those who are unjust had seen, when they see the chastisement, that the power is wholly Allah's and that Allah is severe in requiting (evil)
And there are some among men who take for themselves objects of worship other than ALLAH, loving them as they should love ALLAH. But believers are stronger in their love for ALLAH. And if those who transgress could now see the time when they shall see the punishment, they would realize that all power belongs to ALLAH and that ALLAH is severe in punishing
Among mankind there are some who take up equals apart from God, loving them like loving God. But those who believe are more ardent in their love of God. If those who do wrong could but see, when they see the punishment, that power belongs altogether to God and that God is severe in punishment
And yet there are men who take (for worship) others besides Allah as equal (with Allah): They love them as they should love Allah. But those of Faith are overflowing in their love for Allah. If only the unrighteous could see; Look! Then they would see the Penalty: That to Allah belongs all power, and Allah will strongly enforce the Penalty
Some among the people equate others with God, loving them as the love of God. But those who believe have a greater love for God. If only the wrongdoers could witness the punishment, they would realize that all power belongs to God and that God is severe in penalty.
Yet among the people are those who take other than God as equals to Him. They love them as the love of God. But those who believe have greater love for God. If only the wrongdoers would realize, when they see the torment; that all power is God's, and that God is severe in punishment
And [yet], among the people are those who take other than Allah as equals [to Him]. They love them as they [should] love Allah . But those who believe are stronger in love for Allah . And if only they who have wronged would consider [that] when they see the punishment, [they will be certain] that all power belongs to Allah and that Allah is severe in punishment
And among mankind is he who takes peers besides God; They love them like the love of God; And those who believed are stronger in love for God. And if those who did wrong could see when they see the punishment that the strength is altogether God's. And that God is severe in the punishment.
Yet there are men who take (for worship) others besides God, as equal (with God): They love them as they should love God. But those of Faith are overflowing in their love for God. If only the unrighteous could see, behold, they would see the p enalty: that to God belongs all power, and God will strongly enforce the penalty
Yet there are men who take (for worship) others besides Allah, as equal (with Allah): They love them as they should love Allah. But those of Faith are overflowing in their love for Allah. If only the unrighteous could see, behold, they would see the penalty: that to Allah belongs all power, and Allah will strongly enforce the penalty
إِذۡ تَبَرَّأَ ٱلَّذِینَ ٱتُّبِعُوا۟ مِنَ ٱلَّذِینَ ٱتَّبَعُوا۟ وَرَأَوُا۟ ٱلۡعَذَابَ وَتَقَطَّعَتۡ بِهِمُ ٱلۡأَسۡبَابُ ١٦٦
When those who have been followed disown their followers, when they all see the suffering, when all bonds between them are severed
(On that Day) those (leaders) who were followed will disown (declare innocent of) those who followed them when they will see the punishment, and then all relations will be cut off between them.
When those who were followed shall quit themselves of those who followed, and they all shall behold the torment, and sundered between them shall be the Cords
When those who were followed will disclaim those who followed them, and see the torment all ties between them shall be severed
When those who are followed see the suffering awaiting their followers, they will walk away and disown them. When the truth becomes apparent, the tie between them will be severed!
When those who were followed disown those who followed them, and they see the punishment, and the connection between them is cut,
When those who were followed will disown the followers, and they will sight the punishment while all their means of recourse will be cut off
At that time those who were followed (in the world as elders, heads, or leaders and loved as only God is to be loved) disown those who followed them and declare themselves innocent of their evil deeds, and they see the punishment, and the relations between them are cut off
(At that time) when those who were followed (- the leaders) shall disown and sever themselves from their followers and they shall see the punishment (with their own eyes) and all their ties and means shall be cut asunder
when those that were followed disown their followers, and they see the chastisement, and their cords are cut asunder
When those who were followed disown those who followed (them) and see the punishment and all their means cut off,
When God passes His Judgment upon the disbelievers, the very leaders who were used to “guide” them will refuse to acknowledge them as their bonds will be cut off
Then those who are followed will clear themselves of those who follow them. They will see the penalty, and all relations between them would be severed
Recall when those who were followed disowned those who had followed (them), and they saw the punishment and ties between them were severed.
When those who are followed clear themselves of those who followed them, and see the torment, and the cords are cut asunder
(The day) when the leaders will be disgusted with their followers - and they shall see their punishment, and all their links will be cut off
When those who were followed will disown those who followed [them] and they would have seen the punishment and the ties between them would have been cut,
When those who have been followed, shall separate themselves from their followers, and shall see the punishment, and the cords of relation between them shall be cut in sunder
When those who are Followed clear themselves of those who Follow them, they would see the Penalty, and the cords between them would be cut asunder
when those who were followed disown those who followed, and they see the punishment and relationships are broken off
When those who have had followers shall declare themselves clear from their followers after that they have seen the chastisement, and when the ties between them shall be cut asunder
When disowned those who were obeyed, those who obeyed; and they witnessed the punishment, and all the relationships among them got severed
When they will clear themselves—those who were followed from those who followed them—and they will see the punishment, all cords will be cut asunder from them.
Then the [sinful] role models will distance themselves from those [fans] who followed. They will see the penalty, and all their relationships will be stopped.
On that Day those leaders who were being followed, when faced with their punishment, will renounce those who followed them and the bonds which united them will break asunder
When He will inflict punishment, those very leaders and guides whom they followed in the world will disown them. But punishment they shall get and all their bonds shall be cut off
When those who were followed renounce those who followed (them), and they see the chastisement and their ties are cut asunder
When they see the punishment, those who were followed will disown those who followed (them) and their relations with them will be cut off,
When those who were followed disown their followers, and they see the punishment, and their mutual relations are torn asunder!!h
And when those (leaders of the disbelievers) who were followed would be disgusted with their followers and (they all) would see (Allah’s) torment and all their means and resources would be cut off
When those who were followed will disown those who followed them, and they will see the retribution, and all excuses have abandoned them
When those who were followed will disown those who followed them, and they will see the retribution, and all excuses will abandon them.
When those who were followed will disown those who followed them, and they will see the retribution, and all excuses will abandon them.
When those who were followed declared innocence/renounced from those who followed (them), and they saw the torture, and the reasons/motives (were) cut off/separated with them
[On that Day] it will come to pass that those who had been [falsely] adored shall disown their followers, and the latter shall see the suffering [that awaits them], with all their hopes cut to pieces
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As (the ones) who were closely followed acquitted themselves of (the ones) who closely followed (them), and see the torment, and their means (of escape) are cut off
(On the day) when those who were followed disown those who followed (them), and they behold the doom, and all their aims collapse with them
When the leaders see the torment and lose all their resources, they will denounce their followers
(Imagine the time) when those who were followed will disown their followers, and they (all) will see the punishment, and the bonds between them will be cut asunder
(On the day) when those who were followed will disown their followers, and they will see the divine punishment, and all their efforts will be in vain.
As they see the torment, those (leaders of the unbelievers) who led others would disown (any liability for the sins of) their followers. Their ties (of fraternity and fellowship) would thus break off
Those who are followed will disown those who follow them. And when the followers see the (divine) punishment awaiting them, (they will become absolutely certain that they will be subjected to it), and the bonds that united them are cut away before them.
Then those who were authoritatively followed would declare their innocence distinguishing themselves from those who followed their path. No sooner do they perceive the penalty imposed for the evil wrought by want of thought,than the ties of their common belief would have been severed
On Judgement Day, the followers of idolswill be disowned by the idols they served, and they will see the punishment, and their ties with these idolstorn to shreds.
˹Consider the Day˺ when those who misled others will disown their followers—when they face the torment—and the bonds that united them will be cut off.
When those who were followed will denounce those who followed them, and they see the punishment and all ties with them are cut off.
When they face their punishment those who were followed will disown their followers, and the bonds which now unite them will break asunder.
Those who were followed will disown those who followed them. They will see the retribution, and all ties among them will be severed.
When those who were followed disown their followers, and they all see punishment and are at their wit's end,
When those who were followed disown their followers, and they all see punishment and are at their wit’s end,
When those who were followed exculpated from those who followed them, and they saw the torment, and were cutting off between them the reasons.
When would those that were followed disown those who followed and they would see the torment and their ties (between them) are cut asunder
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(On the Day) those who were followed will disown those who followed them. And as soon as they see the doom, their mutual relations will collapse with them
When those who were followed shall renounce those who followed (them), and they see the chastisement and their ties are cut asunder
Could they but see when those who were followed shall disown their followers and shall see the punishment and all their ties shall be cut asunder
when those who were followed disavow those who followed, and they see the punishment, while all recourse will be cut off from them
Then would those who are followed clear themselves from those who follow (them): They would see the Penalty, and all relations between them would be cut off
When they face the punishment, those who were followed will disown their followers, and all their ties will be severed.
Those who were followed will then disown those who followed them, and they will see the retribution, and ties between them will be severed
[And they should consider that] when those who have been followed disassociate themselves from those who followed [them], and they [all] see the punishment, and cut off from them are the ties [of relationship]
When those who are followed disown their followers, and they see the punishment, and their cords are cut asunder,
Then would those who are followed clear themselves of those who follow (them) : They would see the penalty, and all relations between them would be cut off
Then would those who are followed clear themselves of those who follow (them) : They would see the penalty, and all relations between them would be cut off
وَقَالَ ٱلَّذِینَ ٱتَّبَعُوا۟ لَوۡ أَنَّ لَنَا كَرَّةࣰ فَنَتَبَرَّأَ مِنۡهُمۡ كَمَا تَبَرَّءُوا۟ مِنَّاۗ كَذَ ٰلِكَ یُرِیهِمُ ٱللَّهُ أَعۡمَـٰلَهُمۡ حَسَرَ ٰتٍ عَلَیۡهِمۡۖ وَمَا هُم بِخَـٰرِجِینَ مِنَ ٱلنَّارِ ١٦٧
the followers will say, ‘If only we had one last chance, we would disown them as they now disown us.’ In this way, God will make them see their deeds as a source of bitter regret: they shall not leave the Fire
And those who followed will say: "If we could have a (chance to) return (to the worldly life again), then we would disown (declare innocent from) them (leaders) as they have disowned (declare innocent from) us (today)." Thus Allah will show them their deeds as regrets for them. They will never get out of the hellfire
And those who had followed shall say would that for us were a return, then would we quit ourselves of them as they have quitted themselves of us. In this wise Allah will show them their works as vain regrets; and they shall not be coming forth from the Fire
And the followers will say: "Could we live but once again we would leave them as they have abandoned us now." God will show them thus their deeds, and fill them with remorse; but never shall they find release from the Fire.
The followers (of things other than Allah) will say, “If only we were given a second chance to relive our lives so that we can disown those we followed just as they have disowned us.” Thus will Allah show the consequence of their doings with painful remorse. The internal burning that arises from their remorse will not cease!
those who followed will say, ´If only we could have another chance, we would disown them just as they have disowned us.´ In that way Allah will show them their actions as a cause of anguish and remorse for them. They will never emerge from the Fire.
and when the followers will say, ‘Had there been another turn for us, we would disown them as they disown us [now]!’ Thus shall Allah show them their deeds as regrets for themselves, and they shall not leave the Fire
And those who followed say: "If only we might return (to the world) and disown them, as they have disowned us." Thus does God show them their deeds in a manner that will cause them bitter regrets. Never will they come out of the Fire
And (at that time) the followers shall say, `If we could only return (to the life of the world) we would disown them and sever ourselves from them as they disowned and severed themselves from us.' Thus Allah will make them regret their deeds and they shall never (of themselves) get out of the Fire
and those that followed say, 'O if only we might return again and disown them, as they have disowned us!' Even so God shall show them their works. O bitter regrets for them! Never shall they issue from the Fire
those who followed say: “If we had another chance, we would disown them as they disowned us.” That is how God shows them their deeds as (source of) regrets for them, and they will not get out of the fire.
The followers will then say: “It will be nice to have a second chance in order to disown our idols the same way that they disowned us today.” God will thus show them that the regret is the fruit of their deeds and they will never be able to come out of the Hellfire
And those who followed would say, “If only We had one more chance, we would clear ourselves of them, as they have cleared themselves of us.” God will show them their deeds as regrets. And there will not be a way for them out of the fire
And those who followed said, “If only we could have another chance so we could disown them as they disowned us.” Thus Allah shows them their deeds as regrets to them, and never will they come out of the Fire.
those who followed shall say, 'Had we but another turn, then would we clear ourselves of them as they have cleared themselves of us.' So will God show them their works; for them are sighs, and they shall not come forth from out the fire
And the followers will say, "If we were to return (to earth), we would break off from them like they have broken off from us"; this is how Allah will show them their deeds as despair for them; and they will never come out from the fire (hell)
and those who followed would say, “If only there could be another round for us so that we may disown them as much as they have disowned us.” Thus Allah will show them their deeds as regrets for them and they will not emerge from the fire.
the followers shall say, if we could return to life, we would separate our selves from them, as they have now separated themselves from us. So God will shew them their works; they shall sigh grievously and shall not come forth from the fire of hell
And those who Follow would say, "Had we but another turn, then would we clear ourselves of them as they have cleared themselves of us." So will Allah show them the fruits of their deeds; for them are regrets, and they shall have no way out of t
those who followed them will say: 'If only that we might return once, and disown them as they have disowned us. ' As such Allah will show them their own works to be regrets for them, and they shall never emerge from the Fire
The followers shall say, "Could we but return to life we would keep ourselves clear from them, as they have declared themselves clear of us." So will God shew them their works! Sighing is upon them! but, forth from the fire they come not
And those who obeyed said: “If only we had one more chance we would detach ourselves from them (whom we have obeyed unduly) as they have detached themselves from us.” Thus Allah will show them their deeds as regrets for them. And they will never get out of the Fire
Those who were followed said: If there be a return again for us, then, we would clear ourselves from them as they cleared themselves from us. Thus, God will cause them to see their actions with regret for them, and they will never be ones who go forth from the fire.
Those who followed will say, “If only we had one more chance, we would distance ourselves from them, just as they have now distanced themselves from us.” Thus, Allah will reveal to them their deeds as regrets. There will be no way for them to escape the fire [of Hell].
The followers will say: "If it could be possible for us to live again, we would renounce them as they have renounced us today." Thus Allah will show them the fruits of their deeds. They will sigh with regret, and shall not be able to come out of the Hell fire
Then those who followed them will say, "Would that we were given another chance to return to the world: then we will disown them just as they have disowned us today." Thus will Allah bring before them the deeds they did in the world in such a manner as to make them wring their hands in regret but they shall be unable to come out of the Fire
And those who followed will say: If we could but return, we would renounce them as they have renounced us. Thus will Allah show them their deeds to be intense regret to them, and they will not escape from the Fire
and those who followed will say, "Had there been a return for us (to the world), then we (too) would disown them as they have disowned us." Thus Allah will show them their deeds as regrets for them, and they will not be taken out from the fire.
And the followers would say, "If only we would have a return, we would disown them as they have disowned us." Thus shall Allah show them their deeds as anguishes upon them themselves. And there shall be no exit for them from the Fire!!
And, (seeing this disgust, the polytheist) followers will say: ‘Would that we could get a chance (to return to the world), then we (too) would turn our backs on them as they have done to us (Today)!’ In this way Allah will show them their own deeds as remorse and regret. And (no way) shall they be able to escape from Hell
And those who followed them said: "If we only could have a chance to disown them as they have disowned us." It is such that God will show them their works which will be regretted by them; they will not leave the Fire
And those who followed them said: "If we only could have a chance to disown them as they have disowned us." It is such that God will show them their works which will be regretted by them; they will not leave the Fire.
And those who followed them said: "If we only could have a chance to disown them as they have disowned us." It is such that God will show them their works which will be regretted by them; they will not leave the Fire.
And those who were followed said: "If that (there) was for us a return/second time so we declare innocence/separate from them, as they declared innocence/renounced from us." Like that God shows them their deeds grief/sorrow on them, and they are not with getting out from the fire
And then those followers shall say: "Would that we had a second chance [in life], so that we could disown them as they have disowned us!" Thus will God show them their works [in a manner that will cause them] batter regrets; but they will not come out of the fire
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And (the ones) who closely followed have said, "If a comeback were given us, so we (could) acquit ourselves of them, as they have acquitted themselves of us." Thus Allah will show them their deeds (as) regrets for them; and in no way will they be ever going out of the Fire
And those who were but followers will say: If a return were possible for us, we would disown them even as they have disowned us. Thus will Allah show them their own deeds as anguish for them, and they will not emerge from the Fire
The followers will say, "Had we had the chance we also would have denounced our leaders." That is how God will show them their regrettable deeds. They will not be able to escape from hell fire
and those who followed will say, .We wish we had another (chance to) return (to the world), so that we may disown them as they had disowned us. Thus Allah will show them that their deeds were (nothing but) causes of remorse for them, and they are not to come out of the Fire
Those who followed will say: "If we could have another chance (to be in the ‘worldly life’ again), we would disown them as they have disowned us. This is how Allâh will show them their deeds as lamentations upon them. Never will they come out of the Fire.
Then, the followers would (regretfully) remark, "If we only had a second chance, we would rid ourselves of them just like they wash their hands of us (today)." In this manner, Allah will display their deeds to them as a source of bitter regret and remorse. Never shall they emerge from the fire
The deluded followers will say: ‘If we could only have the opportunity (to go back to the worldly life), we would disown them as they have now forsaken and disowned us. That is how Allâh will show them their evil deeds as a pile of regrets for them. (Feelings of remorse will not avail them in the least), for they will remain in the Fire and will never come out of It.
Then those adherent disciples who followed would say: "If only we could have the chance to go back to life below we would withdraw their worldly interests and renounce them and their errors as they have renounced us Hereafter." Thus does Allah show them that their evil deeds now represent nothing but the trappings of woe and never shall they be released from Hell
Then the followers will say: “If only we had another chance so we could disown them as they have disowned us today”. That is how Allah will show them their deeds, which they will bitterly regret, and they will never get out of the Fire of Hell
The ˹misled˺ followers will cry, “If only we could have a second chance, we would disown them as they disowned us.” And so Allah will make them remorseful of their misdeeds. And they will never ˹be able to˺ leave the Fire.
And those who followed will say: "If only we could return, so we would denounce them just like they denounce us." This is how Allah shows them their work as a lost opportunity, and they shall not escape the fire.
Those who followed them will say: ‘Could we but live again, we would disown them as they have now disowned us.‘ Thus will God show them their own works. They shall sigh with remorse, but shall never emerge from the Fire
Those who followed will say, "If we can get another chance, we will disown them, as they have disowned us now." GOD thus shows them the consequences of their works as nothing but remorse; they will never exit Hell.
the followers will say, "If only we had another chance, we would disown them just as they have disowned us." Thus God will make them bitterly regret their works. They will not leave Hell.
the followers will say, “If only we had another chance, we would disown them just as they have disowned us.” Thus God will make them bitterly regret their works. They will not leave Hell.
And those who followed said, “If only we can have another repetition, so we will exculpate from them, as they exculpated from us.” Thus, Allah will show them their works, as regrets upon them, and they will not exit out from the Fire.
And those who followed shall say: ' Had there been for us a return (to the world) , then we would disown them even as they have (now) disowned us. Thus Allah will show them their deeds; bitter regrets will be upon them. And never shall they get out of the Fire
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Those who followed will say, "If a return were possible for us, we would disown them as they have disowned us." Thus it is: Allah will show their own doings as remorse for them, and they will not emerge from this Fire of Regret
And those who followed shall say: Had there been for us a return, then we would renounce them as they have renounced us. Thus will Allah show them their deeds to be intense regret to them, and they shall not come forth from the fire
And those who followed shall say, `If we could only return, we would disown them even as they have disowned us.' Thus will ALLAH show them their works as anguish for them, and that they shall not get out of the fire
And those who followed will say, “If we had another turn, we would disavow them as they disavowed us.” Thus does God show them their deeds as a source of regret for them, and they shall not leave the Fire
And those who followed would say: "If only we had one more chance, to return to the worldly life, we would clear ourselves from them, as they have cleared themselves from us." Thus would Allah show them (the fruits of) their deeds as (nothing but) regrets. And there will be no way for them out of the Fire
Those who followed will say, “If only we could return, we would disown them as they’ve disowned us.” Thus, God will show them their actions as a cause for regret, and they won’t escape the Fire.
Those who followed will say, 'If only we can have another chance, we will disown them, as they disowned us.' Thus God will show them their deeds, as regrets to them, and they will not come out of the Fire
Those who followed will say, "If only we had another turn [at worldly life] so we could disassociate ourselves from them as they have disassociated themselves from us." Thus will Allah show them their deeds as regrets upon them. And they are never to emerge from the Fire
Those who followed shall say, 'Would that there was a return for us, then we will disown them as they disown us.' Thus God will show them their works; regret is upon them, and they shall not emerge from the fire.
And those who followed would say: "If only We had one more chance, We would clear ourselves of them, as they have cleared themselves of us." Thus will God show them (The fruits of) their deeds as (nothing but) regrets. Nor will there be a way for them out of the Fire
And those who followed would say: "If only We had one more chance, We would clear ourselves of them, as they have cleared themselves of us." Thus will Allah show them (The fruits of) their deeds as (nothing but) regrets. Nor will there be a way for them out of the Fire
21
Prohibited Foods
یَـٰۤأَیُّهَا ٱلنَّاسُ كُلُوا۟ مِمَّا فِی ٱلۡأَرۡضِ حَلَـٰلࣰا طَیِّبࣰا وَلَا تَتَّبِعُوا۟ خُطُوَ ٰتِ ٱلشَّیۡطَـٰنِۚ إِنَّهُۥ لَكُمۡ عَدُوࣱّ مُّبِینٌ ١٦٨
People, eat what is good and lawful from the earth, and do not follow Satan’s footsteps, for he is your sworn enemy
O mankind! Eat of that which is lawful and good in the earth, and don’t follow the footsteps of Satan. Surely, Satan is for you an open enemy.
Mankind! eat of whatsoever is, the earth, lawful, and clean and follow not the footsteps of Satan; verily he is an enemy unto you manifest
O men, eat only the things of the earth that are lawful and good. Do not walk in the footsteps of Satan, your acknowledged enemy
O mankind, eat from what is allowed and clean of the earth (partake of things pertaining to the bodily dimension that will not veil you from your reality). Do not follow the steps of Satan (do not act on the impulses from the second brain in your gut). Certainly, he is an evident enemy.
Mankind! eat what is good and lawful on the earth. And do not follow in the footsteps of Shaytan. He truly is an outright enemy to you.
O mankind! Eat of what is lawful and pure in the earth, and do not follow in Satan’s steps. Indeed he is your manifest enemy
O humankind! (Observe whatever God commands you. He has made you dwell on the earth, so) eat of what is on the earth provided it is lawful, pure and wholesome (in composition and religiously); and do not follow in the footsteps of Satan (who deceives both those who are followed and those who follow); indeed he is a manifest enemy to you
O people! eat what is lawful and pure (of the produces) of the earth and follow not the footsteps of satan for he is your enemy severing you (from Allah)
O men, eat of what is in the earth lawful and good; and follow not the steps of Satan; he is a manifest foe to you
People, eat from what is lawful and good on the earth, and do not follow Satan's footsteps as he is your clear (and obvious) enemy,
O’ people, enjoy eating what is lawful and clean and do not follow the footsteps of the Satan (disobedience of God) as he is your #1 enemy
O you people, eat of what is on the earth, permissible and healthy. And do not follow the footsteps of Satan, for he is to you a sworn enemy
O mankind, eat of what is lawful and good on earth, and do not follow the footsteps of Satan; indeed, he is to you an evident enemy.
O ye folk! eat of what is in the earth, things lawful and things good, and follow not the footsteps of Satan, verily, to you he is an open foe
O mankind! Eat from what is lawful and clean in the earth; and do not follow the footsteps of the devil; undoubtedly he is your open enemy
O you the mankind! Eat from that which is in the earth as lawful and good and do not follow the footsteps of Satan. Truly he for you is an enemy most evident.
O men, eat of that which is lawful and good on the earth; and tread not in the steps of the devil, for he is your open enemy
O you folk! Eat of what is in the earth, things lawful and things good, and follow not the footsteps of Satan, verily, to you he is an open foe
People, eat of what is lawful and good on the earth and do not walk in satan's footsteps, because he is for you a clear enemy
Oh men! eat of that which is lawful and good on the earth, but follow not the steps of Satan, for he is your avowed enemy
O you mankind! Eat of what is lawful and palatable in the earth, and follow not the footsteps of Satan. Certainly he is to you an evident enemy
O humanity! Eat of what is in and on the earth—lawful, wholesome—and follow not the steps of the Satan. Truly, he is a clear enemy to you.
O Humanity, eat what is lawful and humane/ethical from the earth. Do not follow the footsteps of Satan. He is an avowed enemy to you.
O Mankind! Eat of what is lawful and clean on the earth and do not follow the footsteps of Satan, surely he is your open enemy
O people, eat of what is lawful and clean in the earth and do not follow the ways of Satan, for he is your avowed enemy
O men, eat the lawful and good things from that is in the earth, and follow not the footsteps of the devil. Surely he is an open enemy to you
O mankind ! eat from that which is lawful and good in the earth, and do not follow the footsteps of the devil, he is certainly your open enemy,
O mankind! Consume of that which is lawful and wholesome on the earth, and follow not the Satan's footsteps. Indeed, he is to you an open enemy.
O mankind! Eat of that which is lawful and pure in the earth. And do not follow in the footsteps of Satan. Verily, he is your declared enemy
O people, eat of what is in the Earth as good and lawful, and do not follow the steps of the devil, he is to you a clear enemy
O people, eat from what is on the earth as good and lawful, and do not follow in the footsteps of the devil. He is to you a clear enemy.
O people, eat from what is on the earth as good and permissible, and do not follow in the footsteps of the devil. He is to you a clear enemy.
You, you the people, eat from what (is) in the Earth/land permitted/allowed good/enjoyable , and do not follow the devil's foot-steps, that he (is) for you an evident enemy
O MANKIND! Partake of what is lawful and good on earth, and follow not Satan's footsteps: for, verily, he is your open foe
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O you mankind, eat of whatever is in the earth lawful and good; and do not closely follow the steps of Ash-shaytan; (The Ever-vicious, i.e., the Devil) surely he is an evident enemy to you
O mankind! Eat of that which is lawful and wholesome in the earth, and follow not the footsteps of the devil. Lo! he is an open enemy for you
People, eat of the good and lawful things on earth. Do not follow the footsteps of Satan; he is clearly your enemy
O people, eat permissible good things out of what lies in the earth, and do not follow the footsteps of ShaiTan (Satan); indeed, he is an open enemy for you
O’ mankind, eat whatever is on the earth which is lawful and good wholesome food, and follow not the footsteps of ‘Satan’. Indeed, he is a perspicuous foe to you.
Oh mankind! Eat the lawful and wholesome (food) that exists on the earth. Do not follow in the footsteps of Shaitan. Indeed, he is the professed enemy of yours
O’ mankind, eat whatever is on the earth which is lawful, pure and wholesome. And don’t follow the footsteps of Satan. Most certainly he is your open enemy.
O you people, eat of what is on earth. It is replete with choice of all delights, and enjoy all purity, lawfulness and wholesomeness and not what is forbidden. Do not follow AL-Shaytan’s footsteps nor walk in the footsteps of those with characteristics befitting AL-Shaytan; he is indeed your avowed enemy
People, eat of what is lawful and wholesome on Earth, and do not follow the footsteps of Satan; he is your open enemy
O humanity! Eat from what is lawful and good on the earth and do not follow Satan’s footsteps. He is truly your sworn enemy.
Oh people, eat what is permitted and good on earth and do not follow the footsteps of the devil, for he is an open enemy to you.
You people! Eat of what is lawful and wholesome on the earth and do not walk in Satan‘s footsteps, for he is your veritable foe.
O people, eat from the earth's products all that is lawful and good, and do not follow the steps of Satan; he is your most ardent enemy.
People, eat what is permitted and delicious on earth. Do not follow Satan's steps; he is clearly your enemy.
People eat what is permitted and delicious on Earth. Do not follow Satan’s steps; he is clearly your enemy.
O the people! Eat from what is Halal (Permitted) and a good thing on the earth, and do not follow the Satan footsteps. Surely, he is for you an obvious enemy.
O' mankind! eat of what is in the earth lawful and good; and do not follow the footsteps of Satan. Surely he is a manifest foe for you
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O' Mankind! (In matters of eating and drinking, follow that the Qur'an is telling you, and not what people say). Eat of what is on earth, Lawful, clean, wholesome, decent and pleasing, and of your liking, and let not your selfish desire lead your reason and judgment, step by step into error. Behold, your rebellious desire (Satan) is an enemy that lays bare even your hidden imperfections. ('Tayyab' = Clean, decent, wholesome, pleasing, aesthetically good, of your choice)
O men! eat the lawful and good things out of what is in the earth, and do not follow the footsteps of the Shaitan; surely he is your open enemy
O ye men ! eat of what is lawful and good in the earth; and follow not the footsteps of Satan, surely he is to you an open enemy
O mankind! Eat of what is lawful and good on the earth, and follow not the footsteps of Satan. Truly he is a manifest enemy unto you
O mankind! Eat what is lawful and good that is on earth; And do not follow the footsteps of the Satan. Surely, he is to you an avowed enemy
O people, consume what’s lawful and wholesome on earth, and don’t follow Satan’s footsteps, for he is your declared enemy.
O people! Eat of what is lawful and good on earth, and do not follow the footsteps of Satan. He is to you an open enemy
O mankind, eat from whatever is on earth [that is] lawful and good and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy
O mankind! Eat of what is in the earth, things lawful and things good, and do not follow the footsteps of the devil, indeed, he is a clear enemy to you.
O ye people! Eat of what is on earth, Lawful and good; and do not follow the footsteps of the evil one, for he is to you an avowed enemy
O ye people! Eat of what is on earth, Lawful and good; and do not follow the footsteps of the evil one, for he is to you an avowed enemy
إِنَّمَا یَأۡمُرُكُم بِٱلسُّوۤءِ وَٱلۡفَحۡشَاۤءِ وَأَن تَقُولُوا۟ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ ١٦٩
He always commands you to do what is evil and indecent, and to say things about God that you do not really know
Only he (Satan) commands you of the evil, the obscenity, and that you say against Allah what you don’t know.
He only commandeth you to evil and indecency, and that ye should say against Allah that which ye know no
He will ask you to indulge in evil, indecency, and to speak lies of God you cannot even conceive
He (Satan) will only command you to think and do things that will strengthen your ego, to only live for the sake of unlawful bodily pleasures, and to make baseless judgments about Allah without any knowledge.
He only commands you to do evil and indecent acts and to say about Allah what you do not know.
He only prompts you to [commit] evil and indecent acts, and that you attribute to Allah what you do not know
He only commands you to evil and indecency and that you should speak against God the things about which you have no (sure) knowledge
He (- satan) only bids you to indulge in evil and to (do) things foul and obscene and that you say against Allah things you do not know
He only commands you to evil and indecency, and that you should speak against God such things as you know not
he only instructs you to badness and indecency, and to say what you do not know about God.
Satan invites you to commit vices and indecencies and pretends that such style of life is ordained by God
He only commands you what is harmful and shameful. And to say about God that which you do not know
He only commands youpl to evil and obscenity, and to say about Allah what you do not know.
He does but bid you evil and sin, and that ye should speak against God what ye do not know
For he will only instruct you towards the evil and the shameful, and that you fabricate matters concerning Allah, what you do not know
He commands you only to the evil and to what is offensive and that you may attribute unto Allah that which you know not
Verily he commandeth you evil and wickedness, and that ye should say that of God which ye know not
He does but bid you what is evil and shameful, and that you should speak against Allah what you do not know
he orders you to commit evil and indecency and to assert about Allah what you do not know
He only enjoineth you evil and wickedness, and that ye should aver of God that which ye know not
It is so, that (Satan) commands you sin and obscenity and that you should utter about Allah what you do not know
Truly, he commands you to evil and depravity, and that you say about God what you know not.
He wants you to do what is wrong and shameful. He wants you to say things about Allah that you do not know.
He enjoins you to commit evil and indecency and to say certain things against Allah about which you have no knowledge
He enjoins you to commit vice and indecency and induces you to attribute to Allah´s name things you do not know to be from Him
He enjoins on you only evil and indecency, and that you speak against Allah what you know not
he enjoins on you only evil and that which is indecent and that you should say about Allah what you do not know.
He bids you to do nothing but the evil and that which is lewd, and to attribute to Allah what you know not!hto
He commands you only to do what is evil and immodest, and (also) that you should say about Allah that which you (yourselves) do not know
He only orders you to evil and sin, and that you may say about God what you do not know
He only orders you to evil and immorality, and that you may say about God what you do not know.
He only orders you to evil and immorality, and that you may say about God what you do not know.
That but He orders/commands you with the bad/evil/harm and the enormous/atrocious deeds , and to say on God what you do not know
and bids you only to do evil, and to commit deeds of abomination, and to attribute unto God something of which you have no knowledge
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Surely he only commands you to odious (deeds) and obscenity, and that you should say against Allah that which you do not know
He enjoineth upon you only the evil and the foul, and that ye should tell concerning Allah that which ye know not
He tries to make you do evil and shameful things and speak against God without knowledge
He orders you only to (do) evil and immodest acts, and that you ascribe to Allah what you do not know
He commands you only what is evil and sinful, and to speak about Allâh without knowledge.
What he bids you to do is evil, (sinister) and sinful; and (he bids you) to say about Allah that, which you do not know
For he bids you only to do evil, commit acts of immorality, and attribute to Allâh that which you don’t encompass in knowledge.
He incites you and commands your sympathy to commit yourselves to an evil line of conduct and to disregard the horror of immorality, besides relating to Allah claims you know not to be true or false
He will direct you to evil, indecency and saying things about Allah which you don’t know.
He only incites you to commit evil and indecency, and to claim against Allah what you do not know.
He only commands you evil and indecency and to say about Allah what you do not know.
He enjoins on you evil and lewdness, and bids you assert about God what you know not
He only commands you to commit evil and vice, and to say about GOD what you do not know.
He commands you to do evil and to behave shamelessly, and to say things about God you do not know.
He commands you to do evil and to behave shamelessly and to say things about God you do not know.
He is just only commanding you with the badness and the obscenity, and to say about Allah what you are not knowing.
Verily, he (Satan) enjoins you evil acts and indecency and that you should speak against Allah what you know not
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This Satan teaches you to disrupt the lives of others - lewd behavior and stinginess - and that you say about Allah that which is outside the realm of your knowledge
He only enjoins you evil and indecency, and that you may speak against Allah what you do not know
He enjoins upon you only what is evil and what is foul, and that you say of ALLAH what you do not know
He only commands you to evil and indecency, and to say of God what you know not
For he (Satan, the Evil one) commands you (to do) what is evil, and shameful, and that you should say of Allah that of which you have no knowledge
He only orders you to evil and indecency, and to say about God what you don’t know.
He commands you to do evil and vice, and to say about God what you do not know
He only orders you to evil and immorality and to say about Allah what you do not know
He only commands you evil and immorality, and that you should speak against God what you do not know.
For he commands you what is evil and shameful, and that ye should say of God that of which ye have no knowledge
For he commands you what is evil and shameful, and that ye should say of Allah that of which ye have no knowledge
وَإِذَا قِیلَ لَهُمُ ٱتَّبِعُوا۟ مَاۤ أَنزَلَ ٱللَّهُ قَالُوا۟ بَلۡ نَتَّبِعُ مَاۤ أَلۡفَیۡنَا عَلَیۡهِ ءَابَاۤءَنَاۤۚ أَوَ لَوۡ كَانَ ءَابَاۤؤُهُمۡ لَا یَعۡقِلُونَ شَیۡءࣰا وَلَا یَهۡتَدُونَ ١٧٠
But when it is said to them, ‘Follow the message that God has sent down,’ they answer, ‘We follow the ways of our fathers.’ What! Even though their fathers understood nothing and were not guided
When it is said to them: "Follow what Allah has sent down." They say: "Nay! We will follow what we found our fathers on it (practiced)." (Would they follow) even if their fathers did not understand anything nor were they guided?
And when it said unto them: follow that which Allah hath sent down, they say: nay, we shall follow that way whereon we found our fathers - even though their fathers understood not aught, nor were they guided aright
When it is said to them: "Follow what God has revealed," they reply: "No, we shall follow only what our fathers had practiced," -- even though their fathers had no wisdom or guidance
When they are told, “Believe in what Allah has revealed (the knowledge that the Names of Allah comprise your being and the entire existence and the knowledge of sunnatullah), they say, “No, rather, we follow that which our fathers followed (external deification)”... What if their fathers were misguided and failed to comprehend the reality?
When they are told, ´Follow what Allah has sent down to you,´ They say, ´We are following what we found our fathers doing.´ What, even though their fathers did not understand a thing and were not guided!
When they are told, ‘Follow what Allah has sent down,’ they say, ‘We will rather follow what we have found our fathers following.’ What, even if their fathers neither applied any reason nor were guided?
When it is said to them (who follow in the footsteps of Satan), "Follow what God has sent down," they respond: "No, but we follow that (the traditions, customs, beliefs, and practices) which we found our forefathers in." What, even if their forefathers had no understanding of anything, and were not rightly guided
And when it is said to them (- the disbelievers), `Follow what Allah has revealed.' They say, `We would rather follow such things as we found our forefathers (doing and believing).' (Would they do so) even though their forefathers could not refrain (from evil), nor they could achieve their goal
And when it is said to them, 'Follow what God has sent down,' they say, 'No; but we will follow such things as we found our fathers doing.' What? And if their fathers had no understanding of anything, and if they were not guided
And when it is said to them: “Follow what God sent down,” they say: “No, we follow what we found our fathers on it,” even if their fathers did not understand anything and were not guided.
When the non-Muslims are asked to follow the Lord’s commandments, they will say: “We prefer to follow the religion of our forefathers!” What if their forefathers were wrong and that their religion did not make sense
When it is said to them, “Follow what God has revealed,” they say, “No, we will follow the ways of our parents.” What, even though their parents were void of wisdom and guidance
And when it is said to them, “Follow what Allah has sent down,” they say, “Rather, we follow what we found our forefathers following. What if their forefathers used not to reason anything nor to seek guidance?
When it is said to them, 'Follow what God has revealed,' they say, 'Nay, we will follow what we found our fathers agreed upon.' What! and though their fathers had no sense at all or guidance -
And when it is said to them, “Follow what Allah has sent down”, they say, “On the contrary, we shall follow what we found our forefathers upon”; What! Even if their forefathers had no intelligence, or guidance?
and when it is said unto them, “Follow that which Allah has sent down.” They say, “Nay we will continue to follow what we found our fathers on.” “What? Even if their fathers understood nothing nor were they well-guided?”
And when it is said unto them who believe not, follow that which God hath sent down; they answer, nay, but we will follow that which we found our fathers practise. What? Though their fathers knew nothing, and were not rightly directed
When it is said to them, "Follow what Allah has revealed," they say, "Nay, we will follow the way of our fathers." What! Even though their fathers had no sense (or wisdom) at all or guidance
When it is said to them: 'Follow what Allah has sent down, ' they reply: 'We will follow that which we found our fathers upon, ' even though their fathers did not understand anything and they were not guided
And when it is said to them, "Follow ye that which God hath sent down;" they say, "Nay, we follow the usages which we found with our fathers." What! though their fathers were utterly ignorant and devoid of guidance
And when it is said to them: “Adopt what Allah has sent down.” They said: “Nay! We shall adopt on what we found our fathers.” What, even if their fathers were not understanding anything and were not getting guidance
And when it was said to them: Follow what God caused to descend. They said: Nay! We will follow whatever we discovered our fathers were following on it —even though their fathers had been not at all reasonable—nor are they truly guided.
(The idolaters) are told, “Follow what Allah has revealed.” Then (the idolaters) say, “No, we will follow the ways of our fathers.” Is that so, even though their fathers did not have wisdom and guidance?
When it is said to them: "Follow what Allah has revealed." They reply: "Nay! We will follow what our forefathers practiced." Well! Even if their forefathers had no sense at all and lacked guidance
When it is said to them, "Follow the Commands that Allah has sent down," they reply, "We will follow only what we found our forefathers practising., Well, will they go on following their forefathers even though they did not use common sense and did not find the right way
And when it is said to them, "Follow what Allah has revealed," they say: "Nay, we follow that wherein we found our fathers. What! Even though their fathers had no sense at all, nor did they follow the right way."
And when it is said to them, "Follow that which Allah has sent down," they say, "No, we will follow that on which we found our fathers." What ! even if their fathers were not having understanding of anything and had not received guidance?
And when they are asked to follow what Allah has sent down, they say, "But we follow what we found our forefathers doing." Even if their forefathers had understood nothing, nor had they been guided!?
And when it is said to them (the disbelievers): ‘Follow that which Allah has sent down,’ they say: ‘(Nay) we shall rather follow the same (path) on which we found our ancestors,’ even though their ancestors had neither any sense nor any guidance
And if they are told: "Follow what God has sent down," they Say: "No, we will follow what we found our fathers doing!" What if their fathers did not understand anything and were not guide
And if they are told: "Follow what God has sent down," they say: "No, we will follow what we found our fathers doing!" What if their fathers did not comprehend anything and were not guided?
And if they are told: "Follow what God has sent down," they say: "No, we will follow what we found our fathers doing!" What if their fathers did not comprehend anything and were not guided?
And if it (was) said to them: "Follow what God descended." They said: "But we follow what we found our fathers on it." Even even if their fathers were not reasoning/comprehending a thing and nor being guided
But when they are told, "Follow what God has bestowed from on high," some answer, "Nay, we shall follow [only] that which we found our forefathers believing in and doing." Why, even if their forefathers did not use their reason at all, and were devoid of all guidance
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And when it is said to them, "Closely follow what Allah has sent down, " they say, "No indeed, we closely follow what we have come upon from our fathers." And even if their fathers did not consider anything and they were not guided
And when it is said unto them: Follow that which Allah hath revealed, they say: We follow that wherein we found our fathers. What! Even though their fathers were wholly unintelligent and had no guidance
When some people are asked to follow the revelations of God, they say, "We would rather follow what our fathers have followed," even though their fathers had no understanding and could not find the true guidance
When it is said to them: .Follow what Allah has sent down,. they say: .Instead, we would follow that (religion) on which we have found our fathers. Is it so, even though their fathers had no understanding at all, nor had they been on the right path
When it is said unto them: "Follow that which Allâh has revealed," they say: "Nay! We will only follow what we found our fathers following." What! Even though their fathers did not possess self- awareness that allows them to understand, nor were they given the revelation in the knowledge of Allâh.
When they are asked to follow that which Allah has revealed, they say, "No! We would rather follow the path that we found our forefathers pursuing." Even if their forefathers understood nothing? (Even if) they were misguided
And when they are told to yield to what Allâh has revealed of the Full knowledge of the Truth, they say: ‘Nay! but we shall adhere to what we found our fathers adhering’. What! even though their forefathers lacked the ability to perceive and understand; and they were living in spiritual darkness?.
And when the unbelievers are told to recognize Allah’s revelations consenting to them, they say: "We only lean on our fathers system of faith and worship." But how will it be if their fathers lacked sound Judgement in choosing means and ends and miss the path of righteousness
When the disbelieversare told, “Follow what Allah has revealed,” they say: “No! We follow what we found our ancestors doing”, even though their ancestors lacked both basic understanding and guidance.
When it is said to them, “Follow what Allah has revealed,” they reply, “No! We ˹only˺ follow what we found our forefathers practicing.” ˹Would they still do so,˺ even if their forefathers had ˹absolutely˺ no understanding or guidance?
And when they are told to follow what Allah has revealed they say: "No, we follow what we found our ancestors doing." What if their ancestors never understood anything nor were guided?
If they are told: ‘Follow what God has revealed,‘ they say: ‘We will follow what our fathers practised,‘ even though their fathers understood nothing and had no guidance
When they are told, "Follow what GOD has revealed herein," they say, "We follow only what we found our parents doing." What if their parents did not understand, and were not guided?
If they are told "Follow what God has revealed," they say, "Rather We will follow what we found our fathers doing," even though their fathers did not understand anything and were not guided.
If they are told “Follow what God has revealed,” they say, “Rather we will follow what we found our fathers doing,” even though their fathers did not understand anything and were not guided.
And when it is said to them, “Follow what Allah has sent down,” they said, “Nay, but we will follow what we have found our fathers familiar, upon it,.” Even if their fathers were not reasoning a thing, and were not guided?
And when they are told: ' Follow what Allah has sent down,' they say: ' Nay! We follow what we found our fathers upon,' even though their fathers had no understanding of anything nor were they guided aright
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And when it is said unto them, "Follow that which Allah has revealed", they say, " Nay, we follow that wherein we found our fathers." "What! Even though their fathers used no reason at all and journeyed through life without any light?" ((5:104), (10:78), (11:62), (11:87), (21:53), (34:43), (38:7), (43:23). 'Hudan' = Prominent and bright = Lighted = Visibly ahead = Leading = Guidance)
And when it is said to them, Follow what Allah has revealed, they say: Nay! we follow what we found our fathers upon. What! and though their fathers had no sense at all, nor did they follow the right way
And when it is said to them, `Follow that which ALLAH has sent down, they say, `Nay, we will follow that wherein we found our fathers.' What ! even if their fathers had no sense at all and followed not the right path
When it is said unto them, “Follow what God has sent down,” they say, “Nay, we follow that which we found our fathers doing.” What! Even though their fathers understood nothing, and were not rightly guided
When it is said to them: "Follow what Allah has revealed:" They say: "No! We shall follow the ways of our fathers." What! Even though their fathers did not have the wisdom and guidance
When it is said to them, “Follow what God revealed,” they respond, “We will follow what we found our ancestors practicing.” Even though their ancestors had no understanding or guidance?
And when it is said to them, 'Follow what God has revealed,' they say, 'We will follow what we found our ancestors following.' Even if their ancestors understood nothing, and were not guided
And when it is said to them, "Follow what Allah has revealed," they say, "Rather, we will follow that which we found our fathers doing." Even though their fathers understood nothing, nor were they guided
And when it is said to them, 'Follow what God has revealed,' they say, 'Nay, we will follow what we found our forefathers upon.' Even though their forefathers did not understand anything and were not guided?
When it is said to them: "Follow what God hath revealed:" They say: "Nay! we shall follow the ways of our fathers." What! even though their fathers Were void of wisdom and guidance
When it is said to them: "Follow what Allah hath revealed:" They say: "Nay! we shall follow the ways of our fathers." What! even though their fathers Were void of wisdom and guidance
وَمَثَلُ ٱلَّذِینَ كَفَرُوا۟ كَمَثَلِ ٱلَّذِی یَنۡعِقُ بِمَا لَا یَسۡمَعُ إِلَّا دُعَاۤءࣰ وَنِدَاۤءࣰۚ صُمُّۢ بُكۡمٌ عُمۡیࣱ فَهُمۡ لَا یَعۡقِلُونَ ١٧١
Calling to disbelieversis like a herdsman calling to things that hear nothing but a shout and a cry: they are deaf, dumb, and blind, and they understand nothing
And the example of those who disbelieve is like the one who shouts to a group of sheep that does not hear except shouts and cries. (They are) deaf, dumb, and blind. So they don’t understand.
And the likeness of those who disbelieve is as the likeness of one who shouteth unto that which heareth naught except a call and a cry; deaf, dumb; blind, wherefore they understand not
The semblance of the infidels is that of a man who shouts to one that cannot hear more than a call and a cry. They are deaf, dumb and blind, and they fail to understand
The state of those who deny the truth is like that of those who hear a calling, yet they do not understand what it means. For they are deaf (in respect of their understanding), dumb (unable to voice the Truth) and blind (unable to evaluate the obvious reality). They do not think!
The likeness of those who are kafir is that of someone who yells out to something which cannot hear — it is nothing but a cry and a call. Deaf — dumb — blind. They do not use their intellect.
The parable of the faithless is that of someone who shouts after that which does not hear [anything] except a call and cry: deaf, dumb, and blind, they do not apply reason
The likeness of those who refuse to believe is that of those who hear, from the one who is calling them, nothing except a shouting and crying out – they are deaf, dumb and blind, and so they have no understanding of (what is said to them)
The case of (one that calls) those who refuse (to obey the commandments of God) is like the case of one who shouts to that (animal) who hears nothing, but a mere call and a cry (of a shepherd). (They are) deaf, dumb and blind, moreover they do not use their reason
The likeness of those who disbelieve is as the likeness of one who shouts to that which hears nothing, save a call and a cry; deaf, dumb, blind -- they do not understand
And the example of (inviting) those who disbelieve is like example of someone shouting at something that does not hear except a sound or a cry; deaf, dumb, and blind so they do not understand.
Such people are like the herd of cattle that hear the voice of the shepherd but can not understand its meanings. For all purposes and intentions they are deaf, dumb, blind and not capable of understanding anything
The parable of those who do not believe is as if one were to shout like a goat-herd to things that listen to nothing, but calls and cries. Deaf, dumb, and blind, they are void of wisdom
The parable of those who have denied is that of one who hollers out to things that hear nothing but mere calls and cries. Deaf, dumb, (and) blind, so they do not reason.
The likeness of those who misbelieve is as the likeness of him who shouts to that which hears him not, save only a call and a cry; deafness, dumbness, blindness, and they shall not understand
And the example of the disbelievers is similar to one who calls upon one that hears nothing except screaming and yelling; deaf, dumb, blind - so they do not have sense
And the likeness of those who disbelieve is the likeness of one who shouts with that which he hears not except as a call and a cry-out. Deaf, dumb and blind so they do not understand.
The unbelievers are like unto one who crieth aloud to that which heareth not so much as his calling, or the sound of his voice. They are deaf, dumb, and blind, therefore do they not understand
The likeness of those who disbelieve (or reject faith) is as the likeness of him who shouts like a goat-herd, to that which hears him not, save only a call and a cry; deaf, dumb, and blind they are devoid of understanding
The likeness of those who disbelieve is as the likeness of he who calls to that which does not hear, except a shout and a voice. Deaf, dumb, and blind, they do not understand
The infidels resemble him who shouteth aloud to one who heareth no more than a call and cry! Deaf, Dumb, blind: therefore they have no understanding
The example of those who disbelieved is like the example of that who calls the one who does not listen (to the contents of the Message) but as a call and a sound: deaf, dumb and blind, so they will not understand
And the parable of those who were ungrateful is like the parable of those who shout to what hears not, but a crying out and pleading yet those to which they call out to are deaf, dumb and blind, so they are not reasonable.
Here is a simile about those who reject faith: Somebody who shouts like a goat herder to things that hear nothing but sounds and yells [without understanding the words]. They are unhearing, unspeaking, and unseeing. They have no understanding.
The parable of those who reject faith is like cattle which, call out to them as one may, hear nothing but a shout and a cry since they are unable to understand; they are deaf, dumb and blind, and understand nothing
The mental condition of those who rejected the way of Allah may be likened to that of the cattle whom the shepherd calls but they hear nothing except the sound of shouts and cries. They are deaf, they are dumb, they are blind; therefore they do not understand anything
And the parable of those who disbelieve is as the parable of one who calls out to that which hears no more than a call and a cry. Deaf, dumb, blind, so they have no sense
And the likeness of those who do not believe is as the likeness of one who calls out to (something) which hears nothing except a call and a cry, deaf, dumb, blind, so they do not understand.
And the situation of those who suppress the Truth is like the situation wherein someone gives a call to another who hears it not but as some inarticulate cry and sound. Being deaf, dumb and blind, they understand not
The example of inviting these disbelievers (to guidance) is like that of a person who calls out to such (an animal) as hears nothing except a shout or cry. Deaf, dumb and blind, they have no sense
And the example of those who disbelieve is like one who repeats what he has heard of calls and shouts; deaf, dumb, and blind, they do not understand
And the example of those who disbelieve is like one who repeats what he has heard of calls and cries; deaf, dumb, and blind, they do not comprehend.
And the example of those who disbelieve is like one who repeats what he has heard of calls and cries; deaf, dumb, and blind, they do not comprehend.
And (the) example/proverb of those who disbelieved (is) as (the) example/proverb of who cries/caws with what he does not hear, except calling/requesting and calling/crying , deaf, mute, blind, so they do not reason/comprehend
And so, the parable of those who re bent on denying the truth is that of the beast which hears the shepherd's cry, and hears in it nothing but the sound of a voice and a call. Deaf are they, and dumb, and blind: for they do not use their reason
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And the likeness of the ones who have disbelieved is as the likeness of one who screams to that which does not hear (anything) except an invocation and a calling out; deaf, dumb and blind; so they do not consider
The likeness of those who disbelieve (in relation to the messenger) is as the likeness of one who calleth unto that which heareth naught except a shout and cry. Deaf, dumb, blind, therefore they have no sense
Preaching to unbelievers is like talking to someone who cannot hear anything except yells and shouts. They are deaf, dumb, and blind; they have no understanding
The example of (calling) those who disbelieve is such as someone is shouting at an animal that hears nothing but a call and cry. They are deaf, dumb and blind, so they do not understan
The parable of those who lack faith (in Allâh) is as the parable of one who shouts loudly to that which hears nothing; but a call and a cry. Deaf, dumb and blind, they have no self- awareness that allows them to understand.
The example of the unbelievers _ (An advice to them, is like a bleat to a sheep) _ is that of a shepherd calling a flock. They (the sheep, and so also the unbelievers) hear nothing but shrieks and shouts. They are deaf, dumb and blind. They do not understand (a thing)
The parable of those who persistently refuse to yield to the Truth is as the parable of one who shouts loudly to that which hears nothing but a call and a cry. Deaf, dumb and blind, they lack the ability to perceive and understand.
Their negative response to the Prophet fits exactly the example of the cattle’s response to the herdsman urging them forward: either of them can hear only the utterance but none of them can intelligently distinguish between shades of meaning nor perceive value differences; deaf, dumb and blind, they cannot claim the discourse with their intellect
The disbelievers are like the bleating sheep being calledloudlyby the shepherd,they hear nothing but crying and screaming; deaf, dumb and blind, they simplydon’t understand
The example of the disbelievers ˹not responding to the Messenger’s warning˺ is like a flock not comprehending the calls and cries of the shepherd. ˹They are wilfully˺ deaf, dumb and blind so they have no understanding.
The example of those who reject (the truth) is like the one who depends on something which cannot hear but (the sound of) the prayer and the calling; they are deaf and dumb, and so they understand not.
The unbelievers are like those that, call out to them as one may, can hear nothing but a shout and a cry. Deaf, dumb, and blind, they do not understand
The example of such disbelievers is that of parrots who repeat what they hear of sounds and calls, without understanding. Deaf, dumb, and blind; they cannot understand.
Unbelievers are like ones who call out to that which hears nothing more than a scream and a cry. They are deaf, dumb, and blind; they do not comprehend.
Unbelievers are like ones who call out to that which hears nothing more than a scream and a cry. They are deaf, dumb, and blind; they do not comprehend.
And the example of those who disbelieved as the example of who caws with what he is not hearing except a calling and a calling out. deaf, dumb, and blind, so they are not reasoning.
And the parable of those who reject Faith is as the likeness of the one who shouts to that which hears no more than a call and a cry; deaf, dumb, and blind (are they) wherefore they do not understand
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The likeness of calling on those who reject the evident Truth is as the likeness of one who calls unto that which hears nothing but a shout and cry. Deaf, dumb, blind of reason -Hence, they fail to attain sense
And the parable of those who disbelieve is as the parable of one who calls out to that which hears no more than a call and a cry; deaf, dumb (and) blind, so they do not understand
And the case of those who disbelieve is like the case of one who shouts to that which hears naught but a call and a cry. They are deaf dumb and blind - so they do not understand
The parable of those who disbelieve is that of one who cries to that which hears only a call and a shout. Deaf, dumb, and blind, they do not understand
And the parable of those who reject Faith is similar to the one (shouting) like a shepherd who loudly shouts to things (cattle) that listen to nothing except calls and cries: Deaf, dumb, and blind, they do not have the wisdom
The likeness of those who disbelieve is that of someone who listens to shouting, without comprehension—deaf, dumb, and blind, they don’t understand.
The parable of those who disbelieve is that of someone who calls upon someone who hears nothing except screaming and yelling. Deaf, dumb, and blind—they do not understand
The example of those who disbelieve is like that of one who shouts at what hears nothing but calls and cries cattle or sheep - deaf, dumb and blind, so they do not understand
And the similitude of those who disbelieved is as the similitude of the one who shouts to what hears not except a call and a cry; deaf, dumb, blind, so they are not intelligent.
The parable of those who reject Faith is as if one were to shout Like a goat- herd, to things that listen to nothing but calls and cries: Deaf, dumb, and blind, they are void of wisdom
The parable of those who reject Faith is as if one were to shout Like a goat-herd, to things that listen to nothing but calls and cries: Deaf, dumb, and blind, they are void of wisdom
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ كُلُوا۟ مِن طَیِّبَـٰتِ مَا رَزَقۡنَـٰكُمۡ وَٱشۡكُرُوا۟ لِلَّهِ إِن كُنتُمۡ إِیَّاهُ تَعۡبُدُونَ ١٧٢
You who believe, eat the good things We have provided for you and be grateful to God, if it is Him that you worship
O you who believe! Eat of the lawful things that We have provided you with, and be grateful to Allah, if you worship Him only.
O O Ye who believe! eat of the clean things wherewith We have provided you, and return thanks unto Allah, if Him indeed ye are wont to worship
O believers, eat what is good of the food We have given you, and be grateful to God, if indeed you are obedient to Him
O believers! Eat that which is pure and clean from what We have provided for you. And be grateful to Allah (evaluate this) if it is only Him you wish to serve.
You who have iman! eat of the good things We have provided for you and give thanks to Allah if you worship Him alone.
O you who have faith! Eat of the good things We have provided you, and thank Allah, if it is Him that you worship
O you who believe! (Without concern for the rules the unbelievers contrive in regard to food) eat of the pure, wholesome things that We have provided for you, and (in return) give thanks to God, if you worship Him alone
O you who believe! eat of the good and pure things We have provided you with, and render thanks to Allah, if it is He alone whom you really worship
O believers, eat of the good things wherewith We have provided you, and give thanks to God, if it be Him that you serve
You who believe, eat from good things that We have provided for you and be thankful to God if you serve Him.
Enjoy eating the clean food that I have provided for you, the believers, and be grateful, if you are the worshippers of God
O you who believe, eat of the good things that We have provided for you, and be grateful to God, if it is Him you worship
O you who have attained faith, eat of the good things We have provided you, and give thanks to Allah if it is He that you worship.
O ye who do believe! eat of the good things wherewith we have provided you, and give thanks unto God if it be Him ye serve
O People who Believe! Eat of the good things We have provided you, and be grateful to Allah if it is only Him you worship
O you who believe! Eat from the good things that which We have provided for you and do offer gratitude to Allah if it is only Him that you truly worship.
O true believers, eat of the good things which we have bestowed on you for food, and return thanks unto God, if ye serve him
O you who do believe! Eat of the good things wherewith We have provided you, and give thanks unto Allah if it be Him you serve
Believers, eat of the good with which We have provided you and give thanks to Allah, if you really worship Him
O ye who believe! eat of the good things with which we have supplied you, and give God thanks if ye are His worshippers
O you who have Believed! Eat of the palatable things what We have provided to you and be grateful to Allah if it is Him you pay obedience
O those who believed! Eat of what is good that We provided you and give thanks to God if it had been He alone whom you worship.
O Believers, eat humane/ethical things that We have given you. Be grateful to Allah, if you worship Him alone.
O believers! Eat the clean things which We have provided you and give thanks to Allah, if you worship only Him
O Believers, if you are true worshippers of Allah alone, eat without hesitation of the good and clean things wherewith We have provided you and be grateful to Allah.
O you who believe, eat of the good things that We have provided you with, and give thanks to Allah if He it is Whom you serve
O you who believe ! eat of the good (things) which We have provided for you and be grateful to Allah, if it is He alone Whom you serve.
O those who believe! Eat of good, clean and wholesome food We have provided you with. And be grateful to Allah, if Him it is you worship
O believers! Eat of those pure and clean things which We have provided for you, and give thanks to Allah if He is the One Whom you worship (and obey)
O you who believe, eat of the good things We have provided for you, and be thankful to God; if it is Him you serve
O you who believe, eat from the good things We have provided for you, and be thankful to God; if it is Him you serve.
O you who believe, eat from the good things We have provided for you, and be thankful to God; if it is Him you serve.
You, you those who believed, eat from (the) goodnesses what We provided for you and thank/be grateful to God, if you were (only) Him worshipping
O you who have attained to faith! Partake of the good things which We have provided for you as sustenance, and render thanks unto God, if it is [truly] Him that you worship
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O you who have believed, eat of the good things (only) which We have provided you, and give thanks to Allah, in case He only is (The One) Whom you do worship
O ye who believe! Eat of the good things wherewith We have provided you, and render thanks to Allah if it is (indeed) He Whom ye worship
Believers, eat from the good things that We have given you and give thanks to God if you worship only Him
O you who believe, eat of the good things We have provided to you and be grateful to Allah, if it is He whom you worship (in real terms)
O’ you adhere firmly to Islamic monotheism, eat from the good wholesome food which We provide you, and express your deepest gratitude to Allâh (for His endless blessings) since He is the One Whom you worship (& venerate).
Oh you who believe! Eat the wholesome things that We have granted you as sustenance. Show your gratitude to Allah, if it is He (alone) Whom you worship
O’ you who live by Faith! eat only of the pure and wholesome food which We provide you. And give gratitude to Allâh since He is the One Whom you worship.
O you who believe with faithful hearts: eat the worthy foods, We provisioned you, and impel yourselves to gratitude to Allah, if indeed it is He Whom you worship
Believers, eat the wholesome foods We provide you and thank Allah, if you truly worship Him.
O believers! Eat from the good things We have provided for you. And give thanks to Allah if you ˹truly˺ worship Him ˹alone˺.
Oh you believers, eat from the good things which We have provided for you and give thanks to Allah if you truly serve Him.
Believers, eat of the wholesome things with which We have provided you and give thanks to God, if it is Him you worship
O you who believe, eat from the good things we provided for you, and be thankful to GOD, if you do worship Him alone.
Believers, eat the good things we provided you, and thank God, if you are truly worshiping Him.
Believers, eat the good things We provided you and thank God if you are truly worshiping Him.
O you who believed! Eat from the good things from what we had livelihood you, and thank Allah, if you are worshiping thee Him.
O' you who have Faith! eat of the good things We have provided youwith, and be grateful to Allah, if Him it is you worship
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O You who have chosen to be graced with belief! Partake of the clean, decent and aesthetically good things of your liking that We have provided for all of you. (2:168). And render thanks unto Allah if it is indeed He whom you obey
O you who believe! eat of the good things that We have provided you with, and give thanks to Allah if Him it is that you serve
O ye who believe, eat of the good things WE have provided for you, and render thanks to ALLAH, if it is HE Whom you really worship
O you who believe! Eat of the good things We have provided you and give thanks to God if it is He Whom you worship
O you who believe! Eat of the good things that We have provided for you, and be grateful to Allah if it is indeed He Whom you worship
O you who believe, eat of the wholesome things We’ve provided you, and give thanks to God, if it’s Him you worship.
O you who believe! Eat of the good things We have provided for you, and give thanks to God, if it is Him that you serve
O you who have believed, eat from the good things which We have provided for you and be grateful to Allah if it is [indeed] Him that you worship
O those who believed! Eat of the good things which We have provided you and give thanks unto God if it is Him you serve.
O ye who believe! Eat of the good things that We have provided for you, and be grateful to God, if it is Him ye worship
O ye who believe! Eat of the good things that We have provided for you, and be grateful to Allah, if it is Him ye worship
إِنَّمَا حَرَّمَ عَلَیۡكُمُ ٱلۡمَیۡتَةَ وَٱلدَّمَ وَلَحۡمَ ٱلۡخِنزِیرِ وَمَاۤ أُهِلَّ بِهِۦ لِغَیۡرِ ٱللَّهِۖ فَمَنِ ٱضۡطُرَّ غَیۡرَ بَاغࣲ وَلَا عَادࣲ فَلَاۤ إِثۡمَ عَلَیۡهِۚ إِنَّ ٱللَّهَ غَفُورࣱ رَّحِیمٌ ١٧٣
He has only forbidden you carrion, blood, pig’s meat, and animals over which any name other than God’s has been invoked. But if anyone is forced to eat such things by hunger, rather than desire or excess, he commits no sin: God is most merciful and forgiving
Surely! Allah has forbidden on you the dead (flesh), blood, flesh of swine, and that which is slaughtered in any other name than Allah. But if one is forced by necessity without willful disobedience or transgression, then there is no sin on him. Surely, Allah is Forgiving, Merciful.
He hath only forbidden unto you the carcass and blood and the flesh of swine, and that over which is invoked the name of other than Allah. But whosoever is driven by necessity, neither alusting nor transgressing, for him is no sin; verily Allah is Forgiving, Merciful
Forbidden to you are carrion and blood, and the flesh of the swine, and that which has been consecrated (or killed) in the name of any other than God. If one is obliged by necessity to eat it without intending to transgress, or reverting to it, he is not guilty of sin; for God is forgiving and kind
He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been slaughtered in the name of things other than Allah. But if you are forced out of need, there is no sin upon you to eat of these without doing harm to your self, without making lawful (what is unlawful) and transgressing the boundaries (consuming more than necessary). Certainly, Allah is the Ghafur and the Rahim.
He has only forbidden you carrion, blood and pork and what has been consecrated to other than Allah. But anyone who is forced to eat it — without desiring it or going to excess in it — commits no crime. Allah is Ever-Forgiving, Most Merciful.
He has forbidden you only carrion, blood, the flesh of the swine, and that which has been offered to other than Allah. But should someone be compelled, without being rebellious or aggressive, there shall be no sin upon him. Indeed Allah is all-forgiving, all-merciful
He has made unlawful to you only carrion, and blood, and the flesh of swine, and that (the animal) which is offered in the name of other than God. Yet whoever is constrained by dire necessity to eat of them, provided he does not covet (that which is forbidden) nor transgress (the bounds of necessity), no sin shall be on him. Surely God is All-Forgiving, All-Compassionate
He has forbidden you only (to eat carrion) that which dies of itself, the blood, the flesh of swine and that over (the sacrifice of) which the name of someone other than Allah has been invoked. Yet he who is constrained (to use them) without desiring (them) nor going beyond the limits (of bare necessity), incurs no sin. Surely, Allah is Great Protector, Ever Merciful
These things only has He forbidden you: carrion, blood, the flesh of swine, what has been hollowed to other than God. Yet who so is constrained, not desiring nor transgressing, no sin shall be on him; God is All-forgiving, All-compassionate
He has only forbidden you dead (animals), blood, pig’s meat (pork), and what is offered up (sacrificed) for other than God. And whoever is forced (to eat them) not being desirous and not exceeding (his need), then there is no sin against him as God is forgiving and merciful.
God hereby forbids you the consumption of the flesh of an animal which has been dead of itself (not slaughtered), blood, pork and any animal slaughtered in dedication to other “deities” except God (one cannot go around and kill the living species which belong to God without asking His permission first.) In case of emergency, however, you may eat even these forbidden foods (as much as it is necessary for survival and not to overindulge.
He has only forbidden you animals found dead, blood, the flesh of swine, and that on which any other name has been invoked besides that of God. But if one is forced by necessity, without willfully rejecting, nor transgressing due limits, then he is guiltless, for God is Oft-Forgiving, Mercifully Redeeming
He has only forbidden youpl carrion and blood and the flesh of swine and what was dedicated to other than Allah. But if anyone is compelled without seeking (it) or exceeding (the limits), he commits no sin. Indeed, Allah is Oft-Forgiving, Bestowing of mercy.
He has only forbidden for you what is dead, and blood, and flesh of swine, and whatsoever has been consecrated to other than God; but he who is forced, neither revolting nor transgressing, it is in no sin for him; verily, God is forgiving and merciful
He has forbidden for you only the carrion, and blood, and flesh of swine, and the animal that has been slaughtered while proclaiming the name of anyone other than Allah; so there is no sin on him who is compelled and does not eat out of desire, nor eats more than what is necessary; indeed Allah is Oft Forgiving, Most Merciful
He has only forbidden unto you the dead meat and the blood and the flesh of the swine and that which has been proclaimed for any other than Allah. But one who is driven by necessity not seeking to trespass nor to transgress, then there is no sin on Him. Truly Allah is Oft-Forgiving, Most Merciful.
Verily he hath forbidden you to eat that which dieth of itself, and blood, and swine's flesh, and that on which any other name but God's hath been invocated. But he who is forced by necessity, not lusting, nor returning to transgress, it shall be no crime in him if he eat of those things, for God is gracious and merciful
He has only forbidden for you what is dead, and blood, and flesh of swine, and whatsoever has been consecrated to other than Allah; but he who is forced by necessity, neither revolting nor transgressing, it is no sin for him; for verily, Allah is Oft-For
He has forbidden you the dead, blood, and the flesh of swine, also that which is invoked to other than Allah. But whoever is constrained (to eat) any of these, not intending to sin or transgress, incurs no guilt. Allah is Forgiving and the Most Merciful
But that which dieth of itself, and blood, and swine's flesh, and that over which any other name than that of God hath been invoked, is forbidden you. But he who shall partake of them by constraint, without lust or wilfulness, no sin shall be upon him. Verily God is Indulgent, Merciful
He has only forbidden you ‘the dead’, and the blood, and the flesh of swine and what has been pronounced, along with Him, for other than Allah. But if one is helpless, free of rebellion and is not the one who knowingly breaks the limits — then there is no sin on him. Certainly Allah is Oft-Forgiving, Continuously Merciful
Truly, He forbade carrion for you and blood and the flesh of swine and what was hallowed to any other than God, but whoever was driven by necessity, without being one who is willfully disobedient, and not one who turns away, then, it is not a sin for him. Truly, God is Forgiving, Compassionate.
He has told you not to eat only carrion and blood and pork. [He does not want you to eat] any food on which any name other than Allah has been said. If someone must eat [what Allah has forbidden] out of necessity and not from disobedience, and if he/she eats just enough, then he/she has done nothing wrong. Truly, Allah is Most Forgiving, Most Merciful.
He has forbidden you to eat dead meat, blood, the flesh of swine, and that on which any name other than Allah has been invoked; but if someone is compelled by absolute necessity, intending neither to sin nor to transgress, they shall incur no sin. Surely Allah is Forgiving, Merciful
Allah has only forbidden you to eat what dies of itself, and blood and swine flesh and what has been consecrated to any other name than of Allah. But one will incur no sin if, forced by absolute necessity, he eats of any of these forbidden things, provided he has no intention of transgressing the law and does not take more than what is absolutely indispensable: for Allah is very Forgiving and very Merciful
He has forbidden you only what dies of itself, and blood, and the flesh of swine, and that over which any other (name) than (that of) Allah has been invoked. Then whoever is driven by necessity, not desiring, nor exceeding the limit, no sin is upon him. Surely Allah is Forgiving, Merciful
Forbidden to you is only (that which is) dead and blood and flesh of swine and that over which (a name) other than that of Allah has been invoked; but if anyone is driven to necessity (being helplessly forced to eat), neither desiring it nor revolting, then there is no sin on him, Allah is certainly Protectively Forgiving , Merciful.
HE has forbidden upon you but the carrion, the blood, the flesh of the swine, and that which is consecrated to someone other than Allah. But if one has to eat such things under any constraint, and if one does this not out of wilful disobedience or transgression, no blame on such a one! Allah is indeed Forgiving, Merciful.to
He has made unlawful for you only the dead animals and blood and the flesh of swine and the animal over which, whilst sacrificing, the name of someone other than Allah has been invoked. But he who is forced by necessity and is neither disobedient nor transgressing will not incur any sin on himself (if he eats that much which is required to survive). Allah is, indeed, Most Forgiving, Ever-Merciful
He has only forbidden for you what is already dead, and the blood, and the meat of pig, and what was dedicated to other than God. Whoever finds himself forced out of need and without disobedience or animosity, then there is no sin upon him. God is Forgiving, Merciful
He has only made unlawful for you that which is already dead, and the blood, and the meat of pig, and what was dedicated with to other than God. But whoever is forced to, without seeking disobedience or transgression, then there is no sin upon him. God is Forgiving, Merciful.
He has only forbidden for you that which is already dead, and blood, and the meat of pig, and what was sacrificed with to other than God. Whoever finds himself forced out of need, without seeking disobedience or transgression, then there is no sin upon him. God is Forgiving, Merciful.
But He forbade/prohibited on you animals whose death was caused by suffocation or strangulation/dead, and the blood, and the pig's/swine's meat/flesh, and what is praised/declared to whom the sacrifice was made with it to other than God, so who was forced, not transgressing/corrupting , and nor transgressing/violating , so no sin/crime on him, that God (is) forgiving , most merciful
He has forbidden to you only carrion, and blood, and the flesh of swine, and that over which any name other than God's has been invoked; but if one is driven by necessity - neither coveting it nor exceeding his immediate need -no sin shall be upon him: for, behold, God is much-forgiving, a dispenser of grace
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Surely He has prohibited for you only carrion (i.e. dead meat) and blood and the flesh of swine, and whatever has been acclaimed to other than Allah. So, whoever is constrained, neither being inequitable nor aggressive, then no vice will be upon him; surely Allah is Ever-Forgiving, Ever-Merciful
He hath forbidden you only carrion, and blood, and swineflesh, and that which hath been immolated to (the name of) any other than Allah. But he who is driven by necessity, neither craving nor transgressing, it is no sin for him. Lo! Allah is Forgiving, Merciful
God has forbidden you to eat that which has not been properly slaughtered, blood, pork, and the flesh of any animal which has not been consecrated with a mention of the Name of God. However, in an emergency, without the intention of transgression or repeating transgression, one will not be considered to have committed a sin. God is All-forgiving and All-merciful
He has only prohibited for you carrion, blood, the flesh of swine and that upon which a name of someone other than ‘Allah‘ has been invoked. Then, whoever is compelled by necessity, neither seeking pleasure nor transgressing, there is no sin on him. Verily, Allah is Most-Forgiving, Very-Merciful
He has forbidden you to eat the carrion, the blood, the flesh of swine, and that which has been dedicated to other than Allâh. But whoever is driven by necessity, not desiring, nor exceeding the limit- no sin shall be on him (for eating it). Indeed, Allâh is Oft-Forgiving, Most Merciful.
What He has forbidden you (to eat) are dead animals, blood, the flesh of swine, and anything (slaughtered and) offered in any other name except that of Allah. But there is no sin if one is compelled by dire circumstances (to eat the forbidden food), provided it is not out of habit or rebellion. Indeed, Allah is the most Forgiving and the most Merciful
He has only forbidden you (to eat) the carrion, the blood, the flesh of swine, and that which has been dedicated to other than Allâh. But whoever is driven by necessity, not desiring, nor exceeding the limit- no fault shall be on him (for eating). Most certainly Allâh is Oft-Forgiving, Most Merciful.
He only forbids you to eat the flesh of a dead beast, and blood, the flesh of swine and the flesh of a beast slaughtered under the invocation of a name other than Allah’s. But under compelling circumstances, not through wilful disobedience and transgression, shall Allah relax the status of a sin incurred; Allah is indeed Ghafurun (Forgiving),and Rahimun
The few things He has made unlawful for you are carrion, blood, pork, and animals slaughtered in any name other than Allah’s. However, if anyone is compelled by circumstance, not because he desires it or wishes to disobey Allah, then he commits no sin. Allah is the Forgiving, the Kind
He has only forbidden you ˹to eat˺ carrion, blood, swine, and what is slaughtered in the name of any other than Allah. But if someone is compelled by necessity—neither driven by desire nor exceeding immediate need—they will not be sinful. Surely Allah is All-Forgiving, Most Merciful.
He has only forbidden you carrion, blood and pork and whatever has been consecrated for other than Allah. But whoever is forced without (wilful) transgression or habit is not to be blamed: Allah is forgiving and merciful.
He has forbidden you carrion, blood, and the flesh of swine;¹ also any flesh that is consecrated other than in the name of God. But whoever is driven by necessity, intending neither to sin nor to transgress, shall incur no guilt. God is forgiving and compassionate
He only prohibits for you the eating of animals that die of themselves (without human interference), blood, the meat of pigs, and animals dedicated to other than GOD. If one is forced (to eat these), without being malicious or deliberate, he incurs no sin. GOD is Forgiver, Most Merciful
He has forbidden you to eat dead animals, blood, pork, and meat offered in any name other than God. If someone is compelled to do so; not driven by desire or excess, he does not sin. God is forgiving and Merciful-to-all.
He has forbidden you to eat dead animals, blood, pork, and meat offered in any name other than God. If someone is compelled to do so, not driven by desire or excess, he does not sin. God is the Most Forgiving, the Mercy-Giver.
He has just forbidden upon you the dead, and the blood, and the swine flesh, and what was dedicated with it, to rather than Allah. So, whoever is compelled, not a transgressor nor exceeder, so there is no sin upon him. Surely, Allah is Forgiver, Merciful.
Verily, He has forbidden you only carrion, blood, swineflesh, and whatever has other (name) than Allah's been invoked upon it. But whoever is forced (by necessity) , not desiring nor transgressing, no sin shall be on him; surely Allah is Forgiving, Merciful
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He has forbidden you only carrion (any animal that dies by itself), and blood, and swine flesh, and anything --- (not just meat) --- that has been dedicated to any other than Allah (be it any person, an ancestor, a saint, an idol or a tomb (5:3)). But, he who is compelled out of necessity, neither craving nor indulging in excess, it is not a dragging violation for him. Behold, Allah is Forgiving, Merciful
He has only forbidden you what dies of itself, and blood, and flesh of swine, and that over which any other (name) than (that of) Allah has been invoked; but whoever is driven to necessity, not desiring, nor exceeding the limit, no sin shall be upon him; surely Allah is Forgiving, Merciful
HE has made unlawful to you only that which dies of itself, and blood and the flesh of swine, and that on which the name of any other than ALLAH has been invoked. But he who is driven by necessity, being neither disobedient nor exceeding the limit, it shall be no sin for him. Surely, ALLAH is most Forgiving, Merciful
He has forbidden you only carrion, blood, the flesh of swine, and what has been offered to other than God. But whosoever is compelled by necessity—neither coveting nor transgressing—no sin shall be upon him. Truly God is Forgiving, Merciful
He has only forbidden you dead meat, and blood, and the flesh of swine and that on which any other name has been invoked besides that of Allah. But if one is forced by necessity, without willful disobedience (of Allah’s Word), and without transgressing due limits— Then he is guiltless. Verily, Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem)
He forbade you carrion, blood, pork, and food consecrated to anyone other than God. However, if anyone is compelled by necessity—without desire or transgression—there is no sin upon him. God is Forgiving and Merciful.
He has forbidden you carrion, and blood, and the flesh of swine, and what was dedicated to other than God. But if anyone is compelled, without desiring or exceeding, he commits no sin. God is Forgiving and Merciful
He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah . But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him. Indeed, Allah is Forgiving and Merciful
He has only forbidden for you what is dead, and blood, and flesh of swine, and whatever has been consecrated to other than God; but he who is forced, not seeking nor transgressing, then it is no sin for him; indeed, God is forgiving, compassionate.
He hath only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name hath been invoked besides that of God. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits,- then is he guiltless. For God is Oft-forgiving Most Merciful
He hath only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name hath been invoked besides that of Allah. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits,- then is he guiltless. For Allah is Oft-forgiving Most Merciful
إِنَّ ٱلَّذِینَ یَكۡتُمُونَ مَاۤ أَنزَلَ ٱللَّهُ مِنَ ٱلۡكِتَـٰبِ وَیَشۡتَرُونَ بِهِۦ ثَمَنࣰا قَلِیلًا أُو۟لَـٰۤىِٕكَ مَا یَأۡكُلُونَ فِی بُطُونِهِمۡ إِلَّا ٱلنَّارَ وَلَا یُكَلِّمُهُمُ ٱللَّهُ یَوۡمَ ٱلۡقِیَـٰمَةِ وَلَا یُزَكِّیهِمۡ وَلَهُمۡ عَذَابٌ أَلِیمٌ ١٧٤
As for those who conceal the Scripture that God sent down and sell it for a small price, they only fill their bellies with Fire. God will not speak to them on the Day of Resurrection, nor will He purify them: an agonizing torment awaits them
Surely, those who conceal what Allah has sent down of the book (the Qur’an), and purchase therewith a small gain (worldly), they eat into their bellies nothing but fire. Allah will neither speak to them on the Day of Resurrection nor purify them, for them will be a painful punishment.
Verily those who hide that which Allah hath sent down in the Book and Purchase therewith a small gain, these are they who eat in their bellies naught but Fire. Allah will not speak unto them on the Day of Resurrection, nor purify them; and unto them shall be a torment afflictive
Those who conceal any part of the Scriptures that God has revealed, and thus make a little profit thereby, take nothing but fire as food; and God will not turn to them on the Day of Resurrection, nor nourish them for growth; and their doom will be painful
Those who conceal what has been revealed by the Book (the knowledge of the reality and sunnatullah) and sell it (their reality) for a small price (worldly values), fill their internal (world) with none other than fire (suffering). During doomsday Allah will not speak to them nor purify them. And they will have a tragic suffering.
Those who conceal what Allah has sent down of the Book and sell it cheap, take nothing into their bellies but the Fire. On the Day of Rising Allah will not speak to them or purify them. They will have a painful punishment.
Indeed those who conceal what Allah has sent down of the Book and sell it for a paltry gain —they do not take in, into their bellies, [anything] except fire, and Allah shall not speak to them on the Day of Resurrection, nor shall He purify them, and there is a painful punishment for them
Those who conceal the truths and commandments in the Book that God has sent down, and sell them for a trifling price (such as worldly benefit, status and renown), they eat nothing but fire in their bellies. And God will not speak to them on the Day of Resurrection (when they will be in dire need to speak to Him to implore forgiveness and mercy), nor will He absolve them to pronounce them pure. For them is a painful punishment
Surely, those who hide (any part of the teaching) which Allah has revealed in this perfect Book and take a paltry price (- worldly gains) for it, it is these who feed their bellies with nothing but fire, and Allah will not speak to them (with affection and mercy) on the Day of Resurrection, nor He will treat them as pure, and there awaits them a grievous punishment
Those who conceal what of the Book God has sent down on them, and sell it for a little price - they shall eat naught but the Fire in their bellies; God shall not speak to them on the Day of Resurrection neither purify them; there awaits them a painful chastisement
Those who hide (and do not tell others) what God has sent down in the book and trade it for a small price, they fill their stomach with nothing but fire, and God will not speak to them on the Resurrection Day and will not purify (or absolve) them, and they will have a painful punishment.
Those who [monopolize the religion and do not share their religious knowledge with the others,] hide the revelations of God from the public and alter the words of God [to accommodate someone’s lust] for a little bit of money should know that in the Day of Judgment God will not talk to them, will not purify them and they will get nothing but fire in their bellies as food in the Hell; awful will be their punishment
Those who conceal God's revelation in the Book, and purchase them for a miserable profit, they swallow into themselves nothing but fire. God will not address them on the Day of Resurrection, nor redeem them, and terrible will be their penalty
Indeed, those who conceal what Allah has sent down of the Scripture and purchase, in exchange for it, a small price—those devour nothing into their bellies but fire. And Allah does not speak to them on the Day of Resurrection, nor does He purify them, for for them is a painful punishment.
Verily, those who hide what God has revealed of the Book, and sell it for a little price, they shall eat nothing in their bellies save fire; and God will not speak to them on the day of resurrection, nor will He purify them, but for them is grievous woe
Those who hide the Book sent down by Allah and exchange it for an abject price - they only fill their bellies with fire and Allah will not speak to them on the Day of Resurrection nor will He purify them; and for them is a painful punishment
Truly those who conceal that which Allah has sent down from the book and they sell it for a trifling price, they eat nothing in their bellies except the fire and Allah will not speak to them on the day of resurrection and He will not sanctify them and for them there will be a painful punishment.
Moreover they who conceal any part of the scripture which God hath sent down unto them, and sell it for a small price, they shall swallow into their bellies nothing but fire; God shall not speak unto them on the day of resurrection, neither shall he purify them, and they shall suffer a grievous punishment
Verily, those who hide what Allah has revealed of the Book, and sell it for a miserable profit, they swallow nothing save fire; and Allah will not speak to them on the Day of Resurrection, nor will He purify them, but for them is grievous woe
Those who conceal what Allah has sent down of the Book and sell it for a small price shall swallow nothing but fire into their bellies. On the Day of Resurrection, Allah will neither speak to them nor purify them. Theirs shall be a painful punishment
They truly who hide the Scriptures which God hath sent down, and barter them for a mean price - these shall swallow into their bellies nought but fire. God will not speak to them, or assoil them, on the day of the Resurrection: and theirs shall be a grievous torment
Verily, those who hide what Allah has delivered in Al-Kitab and thus they earn a little sum, they swallow in their bellies nothing but Fire; and Allah will not talk to them on the Day of Resurrection, and will not sanctify them. And for them is a penalty grievous
Truly, those who keep back what God caused of the Book to descend, and exchange it for a little price, those, they consume not into their bellies but fire. God will not speak to them on the Day of Resurrection nor will He make them pure. And for them will be a painful punishment.
Some people hide Allah’s revelations in the Book. They buy them for a sad profit. They cause themselves to eat fire into their bellies. Allah will not speak to them on the Day of Resurrection. He will not purify them. Their punishment will be awful.
Surely those who conceal any part of the Book which Allah has revealed and sell His revelations for a petty price (material gain), shall swallow nothing but fire into their bellies. On the Day of Resurrection, Allah will neither speak to them nor purify them and they shall have painful punishment
Indeed those, who conceal the Commands that Allah has sent down in His Book and barter them away for paltry worldly gains, fill their bellies with fire. Allah will not speak to them on the Day of Resurrection, nor will He regard them as pure; "a there is a painful torment for them
Those who conceal aught of the Book that Allah has revealed and take for it a small price, they eat nothing but fire into their bellies, and Allah will not speak to them on the day of Resurrection, nor will He purify them; and for them is a painful chastisement
Those who hide that which Allah has sent down of the book and take for it a small price, those are certainly the persons who do not swallow into their stomachs (anything) but fire, and Allah will not speak to them on the day of resurrection nor will He purify them and for them there will be a painful punishment.
Indeed, those who conceal what Allah has sent down from the Book and earn a trifling price therefor — they, stomach not but the Fire in their bellies! And Allah will not speak to them on the Day of Resurrection, nor will He purify them. And for them will there be a painful punishment. to
Indeed, those who conceal (those verses of the Torah) which Allah has revealed, and take in exchange for that a small price, eat nothing but fill their bellies with Fire. And Allah will neither speak to them nor purify them on the Day of Resurrection. And for them is painful torment
Surely, those who conceal what God has sent down of the Scripture, and they purchase with it a cheap price; they will not eat in their stomachs except the Fire, and God will not speak to them on the Day of Resurrection, nor will He purify them, and they will have a painful retribution
Surely, those who conceal what God has sent down of the Book, and they purchase with it a cheap price; they will not eat in their bellies except the Fire, and God will not speak to them on the Day of Resurrection, nor will He purify them, and they will have a painful retribution.
Surely, those who conceal what God has sent down of the Book, and they purchase with it a cheap price; they will not eat in their bellies except the Fire, and God will not speak to them on the Day of Resurrection, nor will He purify them, and they will have a painful retribution.
That those (who) hide/conceal what God descended from The Book and they buy/volunteer with it a small price, those do not eat in their bellies/insides except the fire, and God does not talk to them (on) the Resurrection Day, and nor purify them , and for them (is a) painful torture
VERILY, as for those who suppress aught of the revelation which God has bestowed from on high, and barter it away for a trifling gain - they but fill their bellies with fire. And God will not speak unto them on the Day of Resurrection, nor will He cleanse them [of their sins]; and grievous suffering awaits them
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Surely the ones who keep back whatever (part) of the Book (which) Allah has sent down and trade it for a little price, those in no way will eat (anything) in their bellies except the Fire. And Allah will not speak to them on the Day of Resurrection, neither will He cleanse them, and they will have a painful torment
Lo! those who hide aught of the Scripture which Allah hath revealed and purchase a small gain therewith, they eat into their bellies nothing else than fire. Allah will not speak to them on the Day of Resurrection, nor will He make them grow. Theirs will be a painful doom
Those who receive some small gain by hiding the Books which God has revealed, have, in fact, filled up their stomachs with fire. God will not speak with them on the Day of Judgment, nor will He purify them; instead, they will face a painful torment
Verily, those who conceal the Book Allah has revealed, and earn thereby a small price, they eat nothing into their bellies but fire, and Allah will not speak to them on the Day of Judgment, nor will He purify them, and for them there is painful punishment
Indeed, those who conceal any part of the ‘Book’ which Allâh has sent down and purchase a small gain therewith are the ones who eat naught but fire filling their bellies. Allâh will not speak with them on the ‘Day of Judgment’, nor will He purify them. An extremely painful chastisement awaits them (in the ‘Hereafter’).
There are those who conceal (from mankind) what Allah has revealed in the book. In return, they accept a paltry price _ (a pittance, the worldly gain). In fact, they stuff their bodies with nothing less than the fire. (On the Day of Judgment) Allah will not speak to them, and He will not cleanse them (of their sins). There is a painful punishment for them
Indeed, (as for) those who conceal any part of the Book which Allâh has revealed, and purchase a small gain therewith, they fill their bellies with nothing but fire which they will have to consume. And Allâh won’t speak with them on the Day of Judgment, nor will He purify them. And theirs is a painful chastisement.
Those who keep others from the knowledge of Allah’s clear revelations in AL-Tawrah and exchange the truth for the worthless vanity of the ephemeral world, simply consume nothing but fire in their bellies. Allah shall ignore them in Day of Judgement, He shall not absolve them from guilt nor from notorious crimes and they shall be put to torment
Anyone who hides what Allah has revealed in the Book, or sells it for a small sum of money are filling their stomachs with Hellfire. Allah will neither speak to them nor purify them on Judgement Day; they shall have a painful punishment.
Indeed, those who hide Allah’s revelations, trading them for a fleeting gain consume nothing but fire into their bellies. Allah will neither speak to them on the Day of Judgment, nor will He purify them. And they will suffer a painful punishment.
Those who hide part of the book which Allah has revealed and gain a small price for this will only eat fire into their bellies, and Allah will not speak to them on the day of resurrection nor will He purify them, and painful punishment awaits them.
Those that suppress any part of the Book which God has revealed in order to gain some paltry end shall swallow nothing but fire into their bellies. On the Day of Resurrection God will neither speak to them nor purify them. Woeful punishment awaits them
Those who conceal GOD's revelations in the scripture, in exchange for a cheap material gain, eat but fire into their bellies. GOD will not speak to them on the Day of Resurrection, nor will He purify them. They have incurred a painful retribution.
Those who hide part of what God has revealed in the Book and barter it away for a small price will consume nothing in their bellies except fire, and God will neither speak to them on the Day of Resurrection nor purify them. They will have painful punishment.
Those who hide part of what God has revealed in the Book and barter it away for a small price will consume nothing in their bellies except fire, and God will neither speak to them on the Day of Resurrection nor will He cleanse them. They will have a painful punishment.
Surely those who mute what Allah sent down among the Book and were purchasing with it a little price those who are not eating in their bellies except the fire. And Allah will not speak to them on The Resurrection Day, nor will He refine them, and for them a painful torment.
Surely those who conceal any part of the Book which Allah has sent down (to them) , and sell it for a small price ? they shall eat naught but Fire into their bellies, and Allah will not speak to them on the Day of Resurrection, nor will He purify them, and theirs will be a painful punishment
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Verily, those who (start making their own lists of the lawful and the unlawful try to) conceal the Book of Allah - They purchase a small gain with it. They eat into their bellies nothing but Fire. Allah will not even address them on the Day of Resurrection, nor will make them grow to further evolution of the 'Self'. For them will be a painful doom (since they infringed upon the Divine Authority of Law-giving)
Surely those who conceal any part of the Book that Allah has revealed and take for it a small price, they eat nothing but fire into their bellies, and Allah will not speak to them on the day of resurrection, nor will He purify them, and they shall have a painful chastisement
Those who hide that which ALLAH has sent down of the Book and take in exchange for it a paltry price, they fill their bellies with nothing but fire. ALLAH will not speak to them on the Day of Resurrection, nor will HE purify them. And for them is a grievous punishment
Truly those who conceal what God sent down of the Book and sell it for a paltry price are those who eat naught but fire in their bellies. God will not speak to them on the Day of Resurrection, nor will He purify them. Theirs shall be a painful punishment
Surely, those who hide Allah’s revelation in the Book, and purchase for them a miserable profit— They swallow into themselves nothing but Fire; Allah will not address them on the Day of Judgment, and will not purify them: Their Penalty will be painful
Those who conceal what God revealed in the Scripture and exchange it for a trivial gain, those swallow into their bellies nothing but fire. On the Day of Resurrection, God will neither speak to them nor purify them; for them is a painful punishment.
Those who conceal what God revealed in the Book, and exchange it for a small price—those swallow nothing but fire into their bellies. And God will not speak to them on the Day of Resurrection, nor will He purify them, and they will have a painful punishment.
Indeed, they who conceal what Allah has sent down of the Book and exchange it for a small price - those consume not into their bellies except the Fire. And Allah will not speak to them on the Day of Resurrection, nor will He purify them. And they will have a painful punishment
Indeed, those who hide what God has revealed of the Book, and sell it for a little price, they shall eat nothing in their bellies except the fire; and God will not speak to them on the Day of Resurrection, nor will He purify them, and for them is painful punishment.
Those who conceal God's revelations in the Book, and purchase for them a miserable profit,- they swallow into themselves naught but Fire; God will not address them on the Day of Resurrection. Nor purify them: Grievous will be their penalty
Those who conceal Allah's revelations in the Book, and purchase for them a miserable profit,- they swallow into themselves naught but Fire; Allah will not address them on the Day of Resurrection. Nor purify them: Grievous will be their penalty
أُو۟لَـٰۤىِٕكَ ٱلَّذِینَ ٱشۡتَرَوُا۟ ٱلضَّلَـٰلَةَ بِٱلۡهُدَىٰ وَٱلۡعَذَابَ بِٱلۡمَغۡفِرَةِۚ فَمَاۤ أَصۡبَرَهُمۡ عَلَى ٱلنَّارِ ١٧٥
These are the ones who exchange guidance for error, and forgiveness for torment. What can make them patient in the face of the Fire
Those are they who have purchased error at the price of guidance, and punishment at the price of forgiveness. So how bold are they to face the hellfire!
These are they who have purchased error for guidance, and torment for forgiveness, How enduring must they be of the Fire
They are those who bartered away good guidance for error, and pardon for punishment: How great is their striving for the Fir
They are those who have bought misguidance (invested their beliefs in external deification) in exchange of “BILHUDA” (faith in their essential reality; the Names of Allah) and suffering, in exchange of forgiveness (resulting from faith in one’s essence; the Names). How resilient to fire they must be!
Those are the ones who have sold guidance for misguidance and forgiveness for punishment. How steadfastly they will endure the Fire!
They are the ones who bought error for guidance, and punishment for pardon: how patient of them to face the Fire
Such are the ones who have bought straying in exchange for guidance, and punishment in exchange for forgiveness. How they persevere in their striving to reach the Fire (and enduring it)
It is these who have preferred error to guidance and punishment to protection. (The onlookers of these sufferers will say,) `How very enduring they are at (the punishment of) the Fire!
Those are they that have bought error at the price of guidance, and chastisement at the price of pardon; how patiently they shall endure the Fire
They traded guidance for misguidance, and forgiveness for punishment. So how is their patience on the fire?
Such people trade guidance for loss and God’s forgiveness for His punishment! How bold (stupid) of someone to race towards the Fire
They are the ones who buy error instead of guidance, and torment in place of forgiveness. What boldness they show for the fire
Those are the ones who have purchased utter misguidance in exchange for guidance, and punishment in exchange for forgiveness. So how patient are they in the face of the Fire!
They who sell guidance for error, and pardon for torment, how patient must they be of fire
They are the people who purchased error in exchange of guidance, and torment in exchange of pardon; so how much can they bear the fire
Those are the ones who have purchased the misguidance in exchange of the guidance and the punishment in exchange of the forgiveness. O! How patient they are in the face of fire.
These are they who have sold direction for error, and pardon for punishment: But how great will their suffering be in the fire
They are those who sell guidance for error, and pardon for torment, how bold are they of the fire
Such are those who buy error for guidance, and punishment for pardon. How patiently they will be in the Fire
These are they who have bartered guidance for error, and pardon for torment; But how great their endurance in fire
They are the people who have purchased ignorance in place of guidance, and punishment in place of forgiveness. Ah! What has made them bold against the Fire
Those are those who bought fallacy for guidance and punishment for forgiveness. So how they are ones who remain steadfast for the fire!
They buy error instead of guidance. They buy punishment instead of forgiveness. Such bravery for the fire!
These are the kind of people who barter guidance for error and forgiveness for punishment. How stubborn are they to encounter Hell fire
They are the people who have bartered away Guidance for error and Allah´s pardon for His punishment. How audacious they are: they are ready even to endure the fire of Hell
Those are they who buy error for guidance and chastisement for forgiveness; how bold they are to challenge the Fire
Those are the persons who purchase error at the cost of guidance and punishment at the cost of protective forgiveness. Then, what patience they (must) have over the fire !
Those are the ones who have exchanged right guidance for wrong guidance & error, and exchanged forgiveness for punishment! How persevering then are they, in getting to the Fire!
It is they who have purchased error for guidance and torment for forgiveness. What has made them steadfast to bear the Fire (of Hell)
These are the ones who have purchased straying for guidance, and retribution for forgiveness; they have no patience towards the Fire
These are the ones who have purchased straying with guidance, and retribution for forgiveness; they have no patience towards the Fire.
These are the ones who have purchased straying with guidance, and retribution for forgiveness; they have no patience towards the Fire.
Those are those who bought/volunteered the misguidance with the guidance, and the torture with the forgiveness, so what made them be patient on the fire
It is they who take error in exchange for guidance, and suffering in exchange for forgiveness: yet how little do they seem to fear the fire
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Those are they who have traded guidance for errancy, and forgiveness for torment; so, how patiently will they (endure) the Fire
Those are they who purchase error at the price of guidance, and torment at the price of pardon. How constant are they in their strife to reach the Fire
They have exchanged guidance for error and forgiveness for torment. What makes them seek the fire so earnestly (for they are doomed to be punished)
They are those who have bought the wrong way at the price of the right way, and punishment at the price of pardon. How well they endure the Fire
Those are the ones who used to exchange the divine insight for error, and forgiveness for punishment. How brave are they in their endeavor to reach the Fire!
They are the ones who bought misguidance in place of guidance, and (chose) torment instead of forgiveness. How daringly defiant! They readily risked the fire (of hell)
They are the ones who have have consciously abandoned the Full Knowledge of Truth in favour of self-deception, and Forgiveness in favour of punishment. How brave are they in their endeavor to reach the Fire!
These are the ones who have been steered by false beliefs and exchanged Providence's guidance to the path of righteousness for the perplexed path in a maze, and forgiveness and mercy for torment and torture; how persistent they are in their struggle to cast themselves to Hell
They have chosen for themselveserror over guidance and punishment over forgiveness. How will they endure Hellfire?
They are the ones who trade guidance for misguidance and forgiveness for punishment. How persistent are they in pursuit of the Fire!
Those are the ones who purchase error instead of guidance, and punishment instead of forgiveness � so how long will they last in the fire?
Such are those that barter guidance for error and forgiveness for punishment. How steadfastly they seek the Fire!
It is they who chose the straying instead of guidance, and the retribution instead of forgiveness. Consequently, they will have to endure Hell
It is they who accept misguidance in exchange for guidance, and punishment in exchange for forgiveness. yet they have no tolerance for the fire!
It is they who accept misguidance in exchange for guidance and punishment in exchange for forgiveness. yet they have no tolerance for the fire!
Those who purchased the astray with the guidance, and the torment with the forgiveness. So, how will they be patient on the Fire?
Those are they who have bought error for guidance and punishment for forgiveness; how they shall endure the Fire!
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They are the ones who are buying error in exchange for Guidance, and buying torment in exchange for security. How constant are they in their strife to reach the Fire
These are they who buy error for the right direction and chastisement for forgiveness; how bold they are to encounter fire
It is they who have bought error for guidance and punishment for forgiveness. How great is their endurance of the Fire
They are those who have purchased error at the price of guidance, and punishment at the price of forgiveness. How will they endure the Fire
They are the ones who buy error in place of Guidance and torment in place of Forgiveness: Oh! What boldness (they show) for Fire
These are the ones who have purchased error at the price of guidance and punishment at the price of forgiveness. How will they withstand the Fire?
It is they who exchange guidance for error, and forgiveness for punishment. But why do they insist on the Fire
Those are the ones who have exchanged guidance for error and forgiveness for punishment. How patient they are in pursuit of the Fire
Those are the ones who have bought error at the price of guidance, and punishment at the price of forgiveness; so what is their patience on the fire?
They are the ones who buy Error in place of Guidance and Torment in place of Forgiveness. Ah! what boldness (They show) for the Fire
They are the ones who buy Error in place of Guidance and Torment in place of Forgiveness. Ah! what boldness (They show) for the Fire
ذَ ٰلِكَ بِأَنَّ ٱللَّهَ نَزَّلَ ٱلۡكِتَـٰبَ بِٱلۡحَقِّۗ وَإِنَّ ٱلَّذِینَ ٱخۡتَلَفُوا۟ فِی ٱلۡكِتَـٰبِ لَفِی شِقَاقِۭ بَعِیدࣲ ١٧٦
This is because God has sent the Scripture with the Truth; those who pursue differences in the Scripture are deeply entrenched in opposition
That is because Allah has sent down the book (the Qur’an) with the truth. And surely, those who differed in the book (the Qur’an) are far away in opposition.
This shall be because Allah hath verily sent down the Book with truth: and verily those who differ respecting the Book. are surely in cleavage wide
That is because God has revealed the Book containing the truth; but those who are at variance about it have gone astray in their contrariness
Thus Allah has revealed the knowledge of reality and the sunnatullah in His knowledge, which He manifested as multiple universes (Book), as the Truth. Verily, those who argue against the Book (in regards to this knowledge and formation) have fallen far from the truth.
That is because Allah has sent down the Book with truth and those who differ from the Book are entrenched in hostility.
That is so because Allah has sent down the Book with the truth, and those who differ about the Book are surely in extreme defiance
That is so because God is sending down the Book with the truth, and there is nothing false in it. Those who are at variance regarding the Book (believing in part of it, disbelieving in part, and believing in one or some of the Divine Books, while disbelieving in the others), have certainly veered far (from the truth) into wide schism
That (punishment) is because, whereas Allah caused the perfect Book to be revealed to suit all the requirements of truth and wisdom (they have rejected it outright). Surely, those who dissented from the perfect Book have indeed gone far astray in enmity (of the truth) and in obstinacy
That, because God has sent down the Book with the truth; and those that are at variance regarding the Book are in wide schism
That is because God sent down the book in truth, and those who disagree about the book are certainly in a great opposition.
Their behavior is due to the fact that they have lost the message of God in account of dispute over what God had clearly explained to them. How argumentative these stubborn people are
This is because God sent down the Book in truth. But those who seek causes of dispute in the Book are in disharmony
That is because Allah has bestowed the Scripture from on high with the truth. And most surely, those who differed over the Scripture are in profound discord.
That (is), because God has revealed the Book with truth, and verily those who disagree about the Book are in a wide schism
This is because Allah has sent down the Book with the truth; and indeed those who caused disagreement in the Book are, surely, disputants in the extreme
That is because Allah revealed the book with the truth and truly those who disagree in the book are surely in a dissension far removed.
This they shall endure, because God sent down the book of the Koran with truth, and they who disagree concerning that book, are certainly in a wide mistake
That (is), because Allah has revealed the Book with truth, but verily those who seek causes of dispute in the Book are in a schism far (from the goal)
That is because Allah has sent down the Book with the truth; those who disagree about it are in extreme dissension
This shall be their doom, because God had sent down "the Book" with the very truth. And verily they who dispute about that Book are in a far-gone severance from it
This is because indeed Allah delivered Al-Kitab in original, and certainly those who created difference of opinion in Al-Kitab, are definitely broken in splinters, remote (from the Message)
That is because God sent down the Book with The Truth and, truly, those who were at variance regarding the Book are in a wide breach.
Allah sent the Book in truth. Truly, those who argue about the Book are in a mess.
Their doom is because Allah has revealed the Book with the truth; surely those who seek causes of dispute in the Book (the Qur'an) are in extreme schism (divergence)
This was inspite of the fact that Allah had sent down the Book with the Truth but the people who sought differences in the Book swerved far away from the Truth in their disputes
That is because Allah has revealed the Book with truth. And surely those who disagree about the Book go far in opposition
That is because Allah has sent down the book containing the truth, and those who disagree about the book are certainly in opposition, very far off (from the truth).
Thus it is, because Allah has sent down the Book in Truth. And, indeed, those who question the Truth in the Book, those are involved in a far-fetched hostility!h
This is so because Allah has revealed the Book with the truth. And indeed those who fabricate contradictions (and antinomies) in the Book are far (gone from the truth) in rivalry
This is because God has sent down the Scripture with truth; and those who have disputed in the Scripture are in far opposition
This is because God has sent down the Book with the truth; and those who have disputed about the Book are in far opposition.
This is because God has sent down the Book with the truth; and those who have disputed about the Book are in far opposition.
That (is) with that God descended the Book with the truth and that those who disagreed/disputed in The Book (are) in (E) (a) far defiance/disobedience
Thus it is: since it is God who bestows the divine writ from on high, setting forth the truth, all those who set their own views against the divine writ are, verily, most deeply in the wrong
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That (is) because Allah has been sending down the Book with the Truth, and surely the ones who have differed about the Book are indeed in far- (reaching) opposition
That is because Allah hath revealed the Scripture with the truth. Lo! those who find (a cause of) disagreement in the Scripture are in open schism
God has revealed the Book in all Truth and those who dispute it are filled with malice which has taken them far away from the truth
All that is because Allah revealed the Book with the truth. Yet, those who have opted for dissension about the Book are in extreme division (among themselves
That is because Allâh has revealed the ‘Book’, (‘Qur'ân’), with the truth. Those who differ over the ‘Book’ are definitely in extreme schism.
This is so, despite the fact that Allah has certainly revealed the book with the absolute truth. Of course, those who dispute the book have dissented (and strayed) far away
That is because Allâh has revealed the Book with the truth. Lo! Those who differ over the Book are definitely in extreme schism.
Such a destiny they incurred is simply the consequence of their negative response to the Book of virtues Allah revealed in truth and sincerity, and those who disputed its precepts have set themselves at variance, unable to mend this discord
That is because Allah has sent The Book with the truth, butthose who differ about The Book have digressed with farfetched heresy
That is because Allah has revealed the Book in truth. And surely those who differ regarding it are totally engrossed in opposition.
This is because Allah has revealed the book in truth, and those who differ about the book are far away (from the truth).
That is because God has revealed the Book with the Truth; those that disagree about it are in extreme schism
This is because GOD has revealed this scripture, bearing the truth, and those who dispute the scripture are the most ardent opponents
That is because God revealed the Book in Truth and those who differed about the Book are deeply divided.
That is because God revealed the Book in Truth, and those who differed about the Book are deeply divided.
That is because, Allah has sent down the Book with the right; and those who disagree in the Book are in far split.
This is because Allah has sent down the Book with the Truth; and surely those who differ in the Book are in flagrant schism
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This is so, because (they 'disable' the Qur'an although) Allah has revealed the Book in Absolute Truth. Behold, those who find excuses for disagreement in the Book, do so for their sectarian affiliations and thus create discord. ((4:82), (25:30))
This is because Allah has revealed the Book with the truth; and surely those who go against the Book are in a great opposition
That is because ALLAH has sent down the Book with the truth; and surely they who disagree concerning the Book are gone far in enmity
That is because God sent down the Book in truth. Truly those who differ concerning the Book are in extreme schism
(Their doom is) because Allah sent down the Book in truth but those who search the reasons of disputes in the Book are in a section far (from the purpose of truth)
This is because God revealed the Scripture in truth. Those who dispute the Scripture are in extreme dissent.
That is because God has revealed the Book in truth; and those who differ about the Book are in deep discord
That is [deserved by them] because Allah has sent down the Book in truth. And indeed, those who differ over the Book are in extreme dissension
That, because God has revealed the Book with truth, and indeed, those who disagree about the Book are surely in a far schism.
(Their doom is) because God sent down the Book in truth but those who seek causes of dispute in the Book are in a schism Far (from the purpose)
(Their doom is) because Allah sent down the Book in truth but those who seek causes of dispute in the Book are in a schism Far (from the purpose)
22
Retaliation and Bequests
۞ لَّیۡسَ ٱلۡبِرَّ أَن تُوَلُّوا۟ وُجُوهَكُمۡ قِبَلَ ٱلۡمَشۡرِقِ وَٱلۡمَغۡرِبِ وَلَـٰكِنَّ ٱلۡبِرَّ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡیَوۡمِ ٱلۡءَاخِرِ وَٱلۡمَلَـٰۤىِٕكَةِ وَٱلۡكِتَـٰبِ وَٱلنَّبِیِّـۧنَ وَءَاتَى ٱلۡمَالَ عَلَىٰ حُبِّهِۦ ذَوِی ٱلۡقُرۡبَىٰ وَٱلۡیَتَـٰمَىٰ وَٱلۡمَسَـٰكِینَ وَٱبۡنَ ٱلسَّبِیلِ وَٱلسَّاۤىِٕلِینَ وَفِی ٱلرِّقَابِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ وَٱلۡمُوفُونَ بِعَهۡدِهِمۡ إِذَا عَـٰهَدُوا۟ۖ وَٱلصَّـٰبِرِینَ فِی ٱلۡبَأۡسَاۤءِ وَٱلضَّرَّاۤءِ وَحِینَ ٱلۡبَأۡسِۗ أُو۟لَـٰۤىِٕكَ ٱلَّذِینَ صَدَقُوا۟ۖ وَأُو۟لَـٰۤىِٕكَ هُمُ ٱلۡمُتَّقُونَ ١٧٧
Goodness does not consist in turning your face towards East or West. The truly good are those who believe in God and the Last Day, in the angels, the Scripture, and the prophets; who give away some of their wealth, however much they cherish it, to their relatives, to orphans, the needy, travellers and beggars, and to liberate those in bondage; those who keep up the prayer and pay the prescribed alms; who keep pledges whenever they make them; who are steadfast in misfortune, adversity, and times of danger. These are the ones who are true, and it is they who are aware of God
It is not piety that you turn your faces towards the east and (or) the west (in prayers); but piety is to believe in Allah, the Last Day, the angels, the books, the prophets; give wealth in spite of love for it to relatives, orphans, poor, travelers, and to those who ask (for help); in ransom (to set free) of captives; establish prayer, pay obligatory charity, fulfill their promises when they make it, remain patient in adversity, affliction (disease), and at the time of fighting (war). Such are they who are truthful and they are pious.
Virtue is not in this that ye turn your faces toward the east and west, but virtue is of him who believeth in Allah and the Last Day and the angels and the Book and the prophets: and giveth of his substance, for love of Him unto kindred and orphans and the needy and the wayfarer and the beggars and for redeeming necks, and establisheth prayer and giveth the poor-rate and is of the performers of their covenant when they have covenanted; and is of the patient in adversity and affliction and in time or violence these are they who are proven true, and these they are God-fearing
Piety does not lie in turning your face to East or West: Piety lies in believing in God, the Last Day and the angels, the Scriptures and the prophets, and disbursing your wealth out of love for God among your kin and the orphans, the wayfarers and mendicants, freeing the slaves, observing your devotional obligations, and in paying the zakat and fulfilling a pledge you have given, and being patient in hardship, adversity, and times of peril. These are the men who affirm the truth, and they are those who follow the straight path
Turning (your faces or your consciousness) to the east or the west (the reality of existence OR the knowledge of the mechanics of the system) does not mean you are experiencing its reality (albirra). To experience the reality (albirra) is to believe in Allah in accord with the meaning of the letter B, and to believe in the life to come, the angels (the unperceivable forces of the Names of Allah constituting existence), the Book (the essence of existence and the sunnatullah), the Nabis, and who give from their possessions with the love of Allah to their relatives, orphans, those in need, travelers who are stranded (from their homes), and to free slaves, and who perform salat (duly turn introspectively to Allah) and who unrequitedly share a portion of what Allah has bestowed to them (zakah), and who stay true to their word, and who are resistant in the face of calamity, ailment and violence. Those are the devout and the protected ones.
Goodness does not lie in turning your faces to the East or to the West. Rather, those with true devoutness are those who have iman in Allah and the Last Day, the Angels, the Book and the Prophets, and who, despite their love for it, give away their wealth to their relatives and to orphans and the very poor, and to travellers and beggars and to set slaves free, and who establish salat and pay zakat; those who honour their contracts when they make them, and are steadfast in poverty and illness and in battle. Those are the people who are true. They are the people who have taqwa.
Piety is not to turn your faces to the east or the west; rather, piety is [personified by] those who have faith in Allah and the Last Day, the angels, the Book, and the prophets, and who give their wealth, for the love of Him, to relatives, orphans, the needy, the traveller and the beggar, and for [the freeing of] the slaves, and maintain the prayer and give the zakat, and those who fulfill their covenants, when they pledge themselves, and those who are patient in stress and distress, and in the heat of battle. They are the ones who are true [to their covenant], and it is they who are the Godwary
Godliness (and virtue) is not that you should turn your faces in the direction of the east and west; but he is godly who believes in God and the Last Day, the angels, the Book, and the Prophets, and gives away of his property with pleasure, although he loves it, to relatives, orphans, the destitute, the wayfarer, and those who have to beg (or who need a loan), and for the liberation of slaves, and establishes the Prayer and pays the Prescribed Purifying Alms. And those (are godly) who fulfill their covenant when they have engaged in a covenant, and who are patient and persevering in misfortune, hardship, and disease, and at the time of stress (such as battle between the truth and falsehood). Those are they who are true (in their faith), and those are they who have achieved righteousness, piety and due reverence for God
It is not the sole virtue that you turn your faces to the east or the west but true virtue is theirs, who believe in Allah, the Last Day, the angels, the Book, and in the Prophets, and who give away their wealth (and substance) out of love for Him, to the near of kin, the orphans, the needy, the wayfarer and to those who ask (in charity) and in ransoming the slaves; and who observe the Prayer, who go on presenting the Zakat (- the purifying alms) and those who always fulfill their pledges and agreements when they have made one, and those who are patiently persevering in adversity and distress and (steadfast) in times of war. It is these who have proved truthful (in their promises and in their faith) and it is these who are strictly guarded against evil
It is not piety, that you turn your faces to the East and to the West. True piety is this: to believe in God, and the Last Day, the angels, the Book, and the Prophets, to give of one's substance, however cherished, to kinsmen, and orphans, the needy, the traveller, beggars, and to ransom the slave, to perform the prayer, to pay the alms. And they who fulfil their covenant when they have engaged in a covenant, and endure with fortitude misfortune, hardship and peril, these are they who are true in their faith, these are the truly godfearing
Goodness (or obedience) is not to turn your face toward the east or the west, but good is someone who believes in God, the Last Day, the angels, the book, the prophets, and he gives the wealth, in spite of his love for it, to the relatives (and close ones), orphans, the needy, travelers (in need), and those who ask, and to free slaves, and he performs mandatory prayer and gives to mandatory charity, and they fulfill their promise when they make a promise, and they persevere (and are patient) in hardship and loss and during the hard times (and the battle). They are those who tell the truth, and they are those who are cautious (of God).
Turning your faces towards the east or the west [during the prayer] is not [a sign of piety or] a virtue [and does not have any importance with God.] The virtue is the belief in God, the last day, the existence of the angles, the Book [sent by God] and the prophets [sent by God], sharing wealth with beloved ones, nearest ones, orphans, poor people, stranded travelers and the beggars [in distress], the act of freeing the slaves, worshipping the Lord on regular basis, paying the minimum charity [as imposed by God upon your income], honoring your words and pledges and patience in hardship, affliction of a disaster and in despair. Such are the sincere ones and considered as pious by God
It is not righteousness that you turn your faces towards East or West. But it is righteousness to believe in God and the Last Day, and the Angels, the Book, and the messengers. To give of your sustenance, out of love for Him, for your family, for orphans, for the needy, and for displaced persons, for those who ask, and for the freeing of slaves. To be steadfast in prayer, and give zakat. To fulfill the contracts which you have made, and to be firm and patient in pain and suffering, and adversity, and through all periods of crisis. Such are the people of truth, the realized
Virtue is not (attained) by turning yourpl faces towards the East and the West. Rather, virtue is (exemplified) in one who has attained faith in Allah and the Last Day and the angels and the Scripture and the prophets, and has brought money—despite his love of it—to relatives and orphans and the destitutepl and the traveler in need and the askers and for (the freeing of) slaves, and has established the prayer and brought the purifying charity; and (it is exemplified) in those who fulfill their covenant when they have covenanted, and those who are patient in (the face of) misery and adversity and at the time of battle. Those are the ones who were truthful, and it is those who are the mindful (of God).
Righteousness is not that ye turn your faces towards the east or the west, but righteousness is, one who believes in God, and the last day, and the angels, and the Book, and the prophets, and who gives wealth for His love to kindred, and orphans, and the poor, and the son of the road, beggars, and those in captivity; and who is steadfast in prayer, and gives alms; and those who are sure of their covenant when they make a covenant; and the patient in poverty, and distress, and in time of violence; these are they who are true, and these are those who fear
Basic virtue is not just to turn faces to the East and the West, but true righteousness is that one must believe in Allah and the Last Day and the angels and the Book and the Prophets; and out of love for Allah, to give treasured wealth to relatives and to the orphans and the needy and the traveller, and to those who ask, and to set slaves free; and to keep the prayer established and to pay the charity; and those who fulfil their obligations when they make an agreement; and the patient during times of calamity, in hardships and during holy war; it is they who have proved true to their word; it is they who are the pious
The piety does not consist of turning your faces towards the east and the west, but the pious is the one who believes in Allah and in the last day and in the angels and in the book and in the prophets; and who gives the wealth out of His love to the near of kin and to the orphans and to the needy ones and to the wayfarer and to the beggars and in freeing the slaves and who establishes the prayer and gives out the sanctifying dues and those who fulfill their promise when they makes a promise and those who are patient in the adversity and in the affliction and during the strife. Truly those are the ones who are truthful and those are the ones who have guarded their own souls.
It is not righteousness that ye turn your faces in prayer towards the east and the west, but righteousness is of him who believeth in God and the last day, and the angels, and the scriptures, and the prophets; who giveth money for God's sake unto his kindred, and unto orphans, and the needy, and the stranger, and those who ask, and for redemption of captives; who is constant at prayer, and giveth alms; and of those who perform their covenant, when they have covenanted, and who behave themselves patiently in adversity, and hardships, and in time of violence: These are they who are true, and these are they who fear God
Righteousness is not that you turn your faces towards the East or the West, but it is righteousness to believe in Allah, and the Last Day, and the Angels, and the Book, and the Messengers, and to spend of your wealth for love of Him, for your kindred, an
Righteousness is not whether you face towards the east or the west. But righteousness is to believe in Allah and the Last Day, in the angels and the Book, and the Prophets, and to give wealth however cherished, to kinsmen, to the orphans, to the needy, to the destitute traveler, and to the beggars, and to ransom the slave; who establish their prayers and pay the obligatory charity; who are true to their promise when they have promised. Who are patient in misfortune and hardship and during the time of courage. Such are the truthful; such are the cautious
There is no piety in turning your faces toward the east or the west, but he is pious who believeth in God, and the last day, and the angels, and the Scriptures, and the prophets; who for the love of God disburseth his wealth to his kindred, and to the orphans, and the needy, and the wayfarer, and those who ask, and for ransoming; who observeth prayer, and payeth the legal alms, and who is of those who are faithful to their engagements when they have engaged in them, and patient under ills and hardships, and in time of trouble: these are they who are just, and these are they who fear the Lord
It is not righteousness that you turn your faces to the East and the West (as Qiblah); but righteousness is this: one who has Believed in Allah and the Last Day, and the angels and Al-Kitab and the Prophets; and he gave his wealth out of His love to close relations, and members of the weaker class and the needy and who has become unpossessed while in travel, and those who are compelled to put up a request; and for giving freedom to one who is in bondage, and he established Salat and he paid off Zakat; and who fulfill their promises and contracts when they have ratified (any); and the patient and perseverent in states of pain and suffering and throughout states of panic — such are the people who have proved (their Belief in Allah) and these are the ones who are Al-Muttaqun
It is not virtuous conduct that you turn your faces towards the East or the West. Rather, virtuous conduct consists of: Whoever believed in God and the Last Day and the angels and the Book and the Prophets. And whoever gave wealth out of cherishing Him to the possessors of kinship and to the orphans and to the needy and to the traveler of the way and to the one who begs and the freeing of a bondsperson, and whoever performed the formal prayer, and gave the purifying alms, and the ones who live up to their compact when they made a contract, and the ones who remain steadfast in desolation and tribulation and at the time of danger, those are those who were sincere and those, they are the ones who are Godfearing!
It is not righteousness to turn your faces east or west. It is righteousness to believe in Allah, the last day, the angels, the Book, and the prophets. You must donate from your own wealth, out of your love for (Allah), for your relatives, orphans, the needy, the traveler, and those who ask, and for the ransom of slaves. You must establish the required prayer and practice required charity. You must fulfill contracts you have made. You must be patient in troubles and problems and stress. Such are those who are sincere. They are the righteous.
Righteousness is not whether you turn your face towards East or West; but righteousness is to believe in Allah, the Last Day, the Angels, the Books and the Prophets, and to spend wealth out of love for Him on relatives, orphans, helpless, needy travellers, those who ask for and on the redemption of captives; and to establish Salah (prayers), to pay Zakah (alms), to fulfill promises when made, to be steadfast in distress, in adversity, and at the time of war. These people are the truthful and these are the pious
It is no virtue. That you turn your faces towards the east or the west, but virtue is that one should sincerely believe in Allah and the Last Day and the Angels and the Book and the Prophets and, out of His love, spend of one´s choice wealth for relatives and orphans, for the needy and the wayfarer, for beggars and for the ransom of slaves, and establish the Salat and pay the Zakat. And the virtuous are those who keep their pledges when they make them and show fortitude in hardships and adversity and in the struggle between the Truth and falsehood; such are the truthful people and such are the pious
It is not righteousness that you turn your faces towards the East and the West, but righteous is the one who believes in Allah, and the Last Day, and the angels and the Book and the prophets, and gives away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and to those who ask and to set slaves free and keeps up prayer and pays the poor-rate; and the performers of their promise when they make a promise, and the patient in distress and affliction and in the time of conflict. These are they who are truthful; and these are they who keep their duty
It is not righteousness that you turn your faces towards the east and the west, but righteous is he who believes in Allah and the period hereafter and the angels and the book and the prophets, and gives wealth out of love for Him to the relatives and the orphans and the poor and the wayfarer and to those who ask (beggars) and for setting the slaves free, and establishes worship (salat) and gives charity (zakat), and those who keep up their agreements when they make an agreement, and the patient in poverty and adversity and at the time of conflict. Those are the persons who are true (believers) and those are the persons who guard (against evil).
It is not the righteousness that you turn your faces towards the East and the West. But the righteous is one who believes in Allah, the Hereafter, the Angels, the Book, the Prophets and who gives material assistance — despite one's love for material possessions — to the near and dear, the orphans, the impoverished, the wayfarer, the beggars and in the freeing of the bonded and who is regular and steadfast in prayers and gives to charity. And the righteous are those who keep their word when they give it and are patient in adversities and afflictions and during conflicts. Those are the true people; and those are the ones who are Allah-fearing!
Righteousness is not merely that you turn your faces to the east or the west. But true righteousness is that a person believes in Allah, the Last Day, the angels, the Book (revealed by Allah) and the Messengers. Driven by love for Allah, he spends (his) wealth on the kindred, the orphans, the needy, the wayfarers and those who ask and in (liberating slaves’) necks, and establishes Prayer and pays Zakat (the Alms-due). And when they make a promise, they fulfil it and are steadfast in hardship (i.e., poverty) and suffering (i.e., ailment) and at the time of fierce fighting (i.e., jihad). It is these who are truthful and it is these who are righteous
Piety is not to turn your faces towards the east and the west, but piety is one who believes in God and the Last Day, and the Angels, and the Scripture, and the prophets, and he gives money out of love to the near relatives, and the orphans, and the needy and the wayfarer, and those who ask, and to free the slaves, and he holds the contact-method, and he contributes towards betterment; and those who keep their pledges when they make a pledge, and those who are patient in the face of good and bad and when in despair. These are the ones who have been truthful, and they are the righteous
Piety is not to turn your faces towards the east and the west, but pious is one who believes in God and the Last Day, and the angels, and the Book, and the prophets, and who gives money out of love to the relatives, and the orphans, and the needy, and the wayfarer, and those who ask, and to free the slaves; and who upholds the contact prayer, and who contributes towards purification; and those who keep their pledges when they make a pledge, and those who are patient in the face of adversity and hardship and when in despair. These are the ones who have been truthful, and these are the righteous.
Piety is not to turn your faces towards the east and the west, but pious is one who believes in God and the Last Day, and the angels, and the Book, and the prophets, and he gives money out of love to the relatives, and the orphans, and the needy, and the wayfarer, and those who ask, and to free the slaves; and he holds the Connection, and contributes towards purification; and those who keep their pledges when they make a pledge, and those who are patient in the face of adversity and hardship and when in despair. These are the ones who have been truthful, and these are the righteous.
The righteousness/obedience is not that you turn your faces/fronts facing the sunrise/east, and the sunset/west, and but the righteousness/obedience (is) who believed with God, and the Day the Last/Resurrection Day, and the angels and The Book , and the prophets, and brought/gave the property/possession/wealth on his love/like (to it), (to) of the relations/near (ones), and the orphans, and the poorest of the poor/poor oppressed, and the traveler/stranded traveler , and the askers/beggars , and in the necks'/slaves' (freeing) , and kept up/performed the prayers, and gave/brought the charity/purification , and the fulfilling with the promise/contract if they promised/made a contract, and the patient in the misery/hardship and the calamity/disastrous distress , and (during the) time of the war/hardship ,those are who were truthful, and those, those are the fearing and obeying (God)
True piety does not consist in turning your faces towards the east or the west - but truly pious is he who believes in God, and the Last Day; and the angels, and revelation, and the prophets; and spends his substance - however much he himself may cherish - it - upon his near of kin, and the orphans, and the needy, and the wayfarer, and the beggars, and for the freeing of human beings from bondage; and is constant in prayer, and renders the purifying dues; and [truly pious are] they who keep their promises whenever they promise, and are patient in misfortune and hardship and in time of peril: it is they that have proved themselves true, and it is they, they who are conscious of God
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It is not benignancy that you turn your faces around in the direction of East and West; but benignancy is (in him) who believes in Allah, and the Last Day, and the Angels, and the Book, and the Prophets, and brings wealth in spite of his love for it (Or: offers out of love for Him) to near kinsmen, and the orphans, and the indigent, and the wayfarer, and the beggars, and (to ransom) necks, (i.e. captives "slaves") and keeps up the prayer, and bring the Zakat, (i.e. pay the poor-dues) and they who fulfil their covenant when they have covenanted, and the patient (ones) in misery and tribulation, and while in violence; (i.e. during fighting) those are (they) who act sincerely, and those are they who are the pious
It is not righteousness that ye turn your faces to the East and the West; but righteous is he who believeth in Allah and the Last Day and the angels and the Scripture and the prophets; and giveth wealth, for love of Him, to kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set slaves free; and observeth proper worship and payeth the poor-due. And those who keep their treaty when they make one, and the patient in tribulation and adversity and time of stress. Such are they who are sincere. Such are the Allah-fearing
Righteousness is not determined by facing East or West during prayer. Righteousness consists of the belief in God, the Day of Judgment, the angels, the Books of God, His Prophets; to give money for the love of God to relatives, orphans, the destitute, and those who are on a journey and in urgent need of money, beggars; to set free slaves and to be steadfast in prayer, to pay the religious tax (zakat) to fulfill one's promises, and to exercise patience in poverty, in distress, and in times of war. Such people who do these are truly righteous and pious
Righteousness is not (merely) that you turn your faces to the East and the West; but righteousness is that one believes in Allah and the Last Day and the angels and the Book and the Prophets, and gives wealth, despite (his) love for it, to relatives, and to orphans, the helpless, the wayfarer, and to those who ask, and (spends) in (freeing) slaves and observes the Salah (prayers) and pays Zakah___and (the act of) those who fulfill their covenant when they enter into a covenant, and, of course, those who are patient in hardship and suffering and when in battle! Those are the ones who are truthful, and those are the God-fearing
It is not (part of) the expansion of Faith that you turn your faces towards the East or the West, but expansion of Faith is to believe in Allâh, the ‘Last Day’, the ‘Angels’, the ‘Scripture’ and the ‘Prophets’, to give away money in spite of love for it to the relatives, to the orphans, to the needy ones, to the (hopeless) wayfarer, to those who ask for help, and to the purpose of freeing slaves, and to establish the regular Prayer and pay Zakāt (i.e. the Prescribed Purifying Alms). Those are the ones who fulfill their covenant when they make it, and those who resort to patience and constancy in time of adversity and hardship, as well as during the battle. Those are the ones who have been truly righteous. And they are the ‘Pious’ (or the ones who show reverence and obedience to Allâh /or the ones who guard themselves against falling into temptation or sin).
Piety is not (a ritual requiring) that you turn your faces towards the East or the West (during ´salat´). Rather, pious is he who believes (firmly) in Allah, the last day, the angels, the scriptures, and the prophets. (Pious is he, who) spends his wealth (in charity) _ out of love for Him _ on his kinsfolk, the orphans, the poor, and the wayfarer. (Pious is the one who) gives (help) to those who ask (for help), and (spends money) to free slaves. And (pious are those who) establish ´salat´, pay the ´zakat´, and fulfill the pledges made by them. Those who endure and display fortitude during poverty and adversity, and during times of crises. Such are the people who are sincere! Such are the pious ones
Expansion of Faith doesn’t lie in turning your faces towards the East or the West (in prayer). But Expansion of Faith lies: in firm belief in Allah, the Last Day, His Angels, all His books, all His Prophets and Messengers: in giving away some of one’s wealth, out of love for Him, for kinsmen, the orphans, the needy, the wayfarer, those who ask and the ransom of slaves and captives: in performing the prescribed prayers: in paying the prescribed Zakāt: in fulfilling one’s promise and pledges: in clinging to patience in time of adversity and hardship, as well as in time of peril. These are ones who are true in their faith: these are the Pious.
Conformity of life and conduct in divine law for righteous living does not simply mean turning your faces at prayer toward the east or the west, but it entails adherence to principles serving as the basis of Allah’s system of faith and worship. It entails that you believe in Allah and in the Day of Judgement with faithful hearts, that you entertain with profound reverence the belief on ground of Authority in Allah’s, spiritual beings, attendants and Messengers, that you solemnly consent to Allah’s Books revealed to His Prophets and to the Prophets themselves, that you spend of your wealth in benevolence and benefaction on the poor among your kindred, on the orphans, on those in need and on the wayfarer who has no means of transportation, on those who make a request for aid in times of difficulty or distress and on redeeming and setting free servants who are completely divested of freedom and personal rights, that you engage in the act of appropriate worship, that you give zakat for zakat is the vehicle of prayer, that you fulfil the promise when you make one and that you exercise patience when befallen with a misfortune and the distress of warfare against enemies. These are the ones who have characterized themselves with virtuous qualities and stand true in Allah’s honour and these are the ones who entertain the profound reverence dutiful to Him
Righteousness is not simply turning your face towards The East or The West in prayer, rather, righteousness is believing in Allah, The Last Day, the angels, the revealedbooks and the prophets; spending wealth for the love of Allah on relatives, orphans, the needy, travellers, beggars and freeing slaves; performing prayer and paying Zakat; fulfilling any contracts one has entered; and being patient in illness, misfortune and in times of hardship. Those who do these thingsare the truthful people, and they are mindful of Allah
Righteousness is not in turning your faces towards the east or the west. Rather, the righteous are those who believe in Allah, the Last Day, the angels, the Books, and the prophets; who give charity out of their cherished wealth to relatives, orphans, the poor, ˹needy˺ travellers, beggars, and for freeing captives; who establish prayer, pay alms-tax, and keep the pledges they make; and who are patient in times of suffering, adversity, and in ˹the heat of˺ battle. It is they who are true ˹in faith˺, and it is they who are mindful ˹of Allah˺.
Godliness is not that you turn your faces to the East or the West, but it is to believe in Allah and the last day and the angels and the books and the prophets, and to give wealth out of love for Him to the relatives and the orphans and the poor and the traveller and those who ask and the liberation (of prisoners), and to keep up prayer and give Zakat, and to keep promises once given, and to be patient in adversity and hardship and distress. Those (who do this) are the truthful, and they beware (of Allah).
Righteousness does not consist in whether you turn your face to the East or to the West. The righteous are those who believes in God and the Last Day, in the angels and the Book and the prophets; who, though they love it dearly, gives their wealth to kin, to orphans, to the destitute, to the traveller in need and to beggars, and for the redemption of captives; who attend to their prayers and renders the alms levy; who are true to their promises and steadfast in trial and adversity and in times of war. Such are the true believers; such are the God-fearing
Righteousness is not turning your faces towards the east or the west. Righteous are those who believe in GOD, the Last Day, the angels, the scripture, and the prophets; and they give the money, cheerfully, to the relatives, the orphans, the needy, the traveling alien, the beggars, and to free the slaves; and they observe the Contact Prayers (Salat) and give the obligatory charity (Zakat); and they keep their word whenever they make a promise; and they steadfastly persevere in the face of persecution, hardship, and war. These are the truthful;
Righteousness is not a matter of turning your faces eastward or westward. Rather, righteousness is believing in God and the Last Day and the angels and the Book and the prophets; giving money for the love of Him to relatives, orphans, the poor, stranded travelers, beggars, and to free slaves; performing prayers and paying the purifying alms; keeping promises, and enduring misery and hard times in time of threat. It is they who prove themselves true, and it is they who are mindful of God.
Righteousness is not a matter of turning your faces eastward or westward. Rather, righteousness is believing in God and the Last Day and the angels and the Book and the prophets; giving money for the love of Him to relatives, orphans, disabled persons , stranded travelers, beggars, and to free slaves; performing prayers and paying the purifying alms; keeping promises, and enduring misery and hard times in the time of threat. It is they who prove themselves true, and it is they who are mindful of God.
The devotion is not by turning your faces towards the East and the West. But the devotion is whoever believed in Allah, and the Last Day, and the angels, and the Book, and the prophets. And give the money, in spite of its love, for possessors of consanguinity, and the orphans, and the needy, and a wayfarer, and the asker(s) (for aid), and for the necks (The slaves freeing); and establish the prayers, and give the zakat, and the fulfillers of their covenant when they covenant and the patient ones in the adversity, and in the bane, and when the time of adversity (War). Those who are truthful ones; and those who are pious.
It is not righteousness that you turn your faces towards the East and the West, but righteous is he who believes in Allah, the Last Day, the angels, the Book, and the Apostles, and for the love of Him gives (of) his wealth, although he likes it, to the kindred, the orphans, the needy, the travellers, beggars and for the (emancipation of) slaves, and keeps up the prayer, and pays the poor-rates (zakat) ; and those who fulfil their promise whenever they make a promise, and are patient in distress, adversity, and in the time of war, these are they who are the truthful (in Faith verbally and actually) and these are the pious ones
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(One obvious result of sectarianism is their pre-occupation with rituals. This is because each sect leaves the Book aside and makes its own set of dogmas they call religion). No wonder, they forget that) Righteousness and exponential development of personality is not in that you turn your faces to the East and the West. But righteous is he who has conviction in Allah and the Last Day and the Angels and the Book and the Prophets. And he gives his wealth that he loves in reverence of Him, to: Family and relatives, Orphans, Widows, Those left helpless in the society, Those whose hard-earned income fails to meet their basic needs, Those whose running businesses have stalled, The ones who have lost their jobs, Whose life has stalled for any reason, The disabled, The needy wayfarer, son of the street, the homeless, the one who travels to you for assistance, Those who ask for help, and Those whose necks are burdened with any kind of bondage, oppression, crushing debts and extreme hardship of labor. They (the truly righteous) strive to establish the Divine System, and set up the Just Economic Order. They are true to their promises whenever they make a promise. They remain steadfast in physical or emotional distress and in times of peril. It is they that have proved to be practically true, and it is they, they that indeed journey through life in Blissful honor and security. ((2:4), (3:91))
It is not righteousness that you turn your faces towards the East and the West, but righteousness is this that one should believe in Allah and the last day and the angels and the Book and the prophets, and give away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the captives, and keep up prayer and pay the poor-rate; and the performers of their promise when they make a promise, and the patient in distress and affliction and in time of conflicts-- these are they who are true (to themselves) and these are they who guard (against evil)
It is not righteousness that you turn your faces to the East or the West, but truly righteous is he who believes in ALLAH and the Last Day and the angels and the Book and the Prophets, and spends his money out of love for HIM, on the kindred and the orphans and the needy and the wayfarer and those who ask for charity and for ransoming the captives; and observes prayer and pays the Zakat; and those who fulfill their promise when they have made one, and the patient in poverty and afflictions and the steadfast in the time of war; it is these who have proved truthful and it is these who are truly God-Fearing
It is not piety to turn your faces toward the east and west. Rather, piety is he who believes in God, the Last Day, the angels, the Book, and the prophets; and who gives wealth, despite loving it, to kinsfolk, orphans, the indigent, the traveler, beggars, and for [the ransom of] slaves; and performs the prayer and gives the alms; and those who fulfill their oaths when they pledge them, and those who are patient in misfortune, hardship, and moments of peril. It is they who are the sincere, and it is they who are the reverent
It is not rightful conduct that you turn your faces towards East or West; But it is righteousness— To believe in Allah, and the Last Day, and the Angels, and the Book, and the messengers; To spend from your (own) wealth, in spite of your love for it, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; To fulfill the contracts which you have made; And to be firm and patient, in pain (or suffering), and adversity, and throughout the periods of panic. Such are the people of truth, those who fear Allah
Righteousness is not about turning your faces East or West. Righteousness is believing in God, the Last Day, the angels, the Scripture, and the Prophets; sharing wealth—despite love for it—with relatives, orphans, the needy, the homeless, those who ask; and freeing enslaved people; performing prayers, giving purifying charity, fulfilling promises when made, and enduring through illness, hardship, and times of strife. These are the truthful, and these are the righteous.
Righteousness does not consist of turning your faces towards the East and the West. But righteous is he who believes in God, and the Last Day, and the angels, and the Scripture, and the prophets. Who gives money, though dear, to near relatives, and orphans, and the needy, and the homeless, and the beggars, and for the freeing of slaves; those who perform the prayers, and pay the obligatory charity, and fulfill their promise when they promise, and patiently persevere in the face of persecution, hardship, and in the time of conflict. These are the sincere; these are the pious
Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah , the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous
It is not righteousness, that you turn your faces towards the east and the west, but righteousness is, one who believes in God, and the Last Day, and the Angels, and the Book, and the Prophets, and who gives wealth for His love to the two relatives and the orphans and the poor and the wayfarer and those who ask and in the necks; and who is steadfast in the prayer, and gives the alms; and those who are sure of their covenant when they make a covenant; and the patient in poverty, and distress, and time of battle; those are the ones who are true, and those, they are the righteous.
It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in God and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and dversity, and throughout all periods of panic. Such are the people of truth, the God-fearing
It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah-fearing
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ كُتِبَ عَلَیۡكُمُ ٱلۡقِصَاصُ فِی ٱلۡقَتۡلَىۖ ٱلۡحُرُّ بِٱلۡحُرِّ وَٱلۡعَبۡدُ بِٱلۡعَبۡدِ وَٱلۡأُنثَىٰ بِٱلۡأُنثَىٰۚ فَمَنۡ عُفِیَ لَهُۥ مِنۡ أَخِیهِ شَیۡءࣱ فَٱتِّبَاعُۢ بِٱلۡمَعۡرُوفِ وَأَدَاۤءٌ إِلَیۡهِ بِإِحۡسَـٰنࣲۗ ذَ ٰلِكَ تَخۡفِیفࣱ مِّن رَّبِّكُمۡ وَرَحۡمَةࣱۗ فَمَنِ ٱعۡتَدَىٰ بَعۡدَ ذَ ٰلِكَ فَلَهُۥ عَذَابٌ أَلِیمࣱ ١٧٨
You who believe, fair retribution is prescribed for you in cases of murder: the free man for the free man, the slave for the slave, the female for the female. But if the culprit is pardoned by his aggrieved brother, this shall be adhered to fairly, and the culprit shall pay what is due in a good way. This is an alleviation from your Lord and an act of mercy. If anyone then exceeds these limits, grievous suffering awaits him
O you who believe! Retribution is prescribed for you in cases of murder: the free for the free, and the captive for the captive, and the female for the female. But if the killer is forgiven by (victim’s) brother (or relatives), then something (of blood money for killing should be decided) according to usage (with fairness) and payment be made to the heir (of the victim) in a good manner. This is less painful and a Mercy from your Lord. Whoever transgresses after this shall have a painful punishment
O O Ye who believe! prescribed unto you is retaliation for the slain; the free for the free, and a bondsman for a bondsman, and a woman for a woman; yet unto whomsoever is pardoned aught by his brother, then a serving with lenity and payments with kindness. That is an alleviation from your Lord and a mercy so whosoever shall transgress thereafter, for him there shall be a torment afflictive
O believers, ordained for you is retribution for the murdered, (whether) a free man (is guilty) of (the murder of) a free man, or a slave of a slave, or a woman of a woman. But he who is pardoned some of it by his brother should be dealt with equity, and recompense (for blood) paid with a grace. This is a concession from your Lord and a kindness. He who transgresses in spite of it shall suffer painful punishment
O believers, retribution (equality based process) in cases of murder has been determined for you: the free for the one with freedom, the slave for the enslaved, and the female for the feminine one. If the murderer is (partly) remitted by the victim’s brother (or successor) then this should be adhered to and (compensation) be paid. This is an alleviation and grace from your Rabb. Whoever transgresses his limits after this, he will have severe suffering.
You who have iman! retaliation is prescribed for you in the case of people killed: free man for free man, slave for slave, female for female. But if someone is absolved by his brother, blood-money should be claimed with correctness and paid with good will. That is an easement and a mercy from your Lord. Anyone who goes beyond the limits after this will receive a painful punishment.
O you who have faith! Retribution is prescribed for you regarding the slain: freeman for freeman, slave for slave, and female for female. But if one is granted any extenuation by his brother, let the follow up [for the blood-money] be honourable, and let the payment to him be with kindness. That is a remission from your Lord and a mercy; and should anyone transgress after that, there shall be a painful punishment for him
O you who believe! Prescribed for you is retaliation in cases of (deliberate, unjust) killing: freeman for freeman, slave for slave, female for female. Yet if he (the murderer) is granted some remission by his brother (any of the heirs of the victim), then what falls on the pardoning side is fulfilling in fairness what has been agreed on, and the other side is making the payment kindly enough to please the other side. This is a lightening from your Lord, and a mercy. Whoever offends after that, for him is a painful punishment
O you who believe! equitable retaliation has been ordained for you in (the matter of) the slain. (Everyone shall pay for his own crime,) the freeman (murderer) for the freeman (murdered), and the slave (murderer) for the slave (murdered), and the female (murderer) for the female (murdered), but who has been granted any remission by his (aggrieved) brother (or family) then pursuing (of the matter) shall be done with equity and fairness, and the payment (of the blood money) to him (the heir) should be made in a handsome manner. This is an alleviation from your Lord and a mercy. But he who exceeds the limits after this (commandment), for him is a grievous punishment
O believers, prescribed for you is retaliation, touching the slain; freeman for freeman, slave for slave, female for female. But if aught is pardoned a man by his brother, let the pursuing be honourable, and let the payment be with kindliness. That is a lightening granted you by your Lord, and a mercy; and for him who commits aggression after that -- for him there awaits a painful chastisement
You who believe, fair retaliation is prescribed for you in case of murder, the free for the free, the slave for the slave, and the female for the female, but anyone who is forgiven in part by his brother (or the person in charge of victim’s affairs) must follow with good intentions and pay (the ransom) with gratitude. This is a mitigation from your Lord and a mercy. Whoever exceeds the limits after this will have a painful punishment.
The capital punishment is hereby declared as a law for you the believers. The man or the woman who has committed the murder, regardless of his/her social status, should face the death. The victim’s kin, however, may pardon the murderer. An appreciative response, in the form of blood money, will be then in order. This leniency (turning the criminal case into a civil case) indicates how merciful God is [the State, therefore, does not have any right to prosecute the murderer on criminal basis.] Once the blood money is paid, those who recourse to retaliation (the relatives, state or any interested party) should know that they are invoking God’s anger
O you who believe, the law of equality is prescribed to you in the case of homicide. The free for the free, the slave for the slave, and the woman for the woman. Also, if any pardon is made by the sibling of the slain, then grant any reasonable demand, and compensate them with gratitude. This is a concession and a mercy from your Lord. After this, whoever exceeds the limits will be in grave penalty
O you who have attained faith, fair retribution for the murderedpl has been prescribed upon you: the free for the free, and the bondman for the bondman, and the female for the female. Yet whoever is somewhat pardoned by his brother (in faith), then this shall be adhered to in accordance with what is fair, and the payment back to him should be in a good way. That is lightening from your Lord and mercy. But whoever transgresses after that—then for him is a painful punishment.
O ye who believe! Retaliation is prescribed for you for the slain: the free for the free, the slave for the slave, the female for the female; yet he who is pardoned at all by his brother, must be prosecuted in reason, and made to pay with kindness. That is an alleviation from your Lord, and a mercy; and he who transgresses after that for him is grievous woe
O People who Believe! Retribution is made obligatory for you in the matter of those killed unjustly; a freeman for a freeman, and a slave for a slave, and a female for a female; and for him who is partly forgiven by his brother, seek compensation with courtesy and make payment in proper manner; this is a relief and a mercy upon you, from your Lord; so after this, a painful punishment is for whoever exceeds the limits
O you who believe! Justice in retribution concerning the slain is prescribed upon you. The free man against the free man and the slave against the slave and the female against the female but whoever is given a pardon from his brother in aught, then let the kindness therefore be duly observed and the right be given to him in an excellent manner. That is an alleviation from your Lord and a mercy. But whoever transgresses after that, then for him there will be a painful punishment.
O true believers, the law of retaliation is ordained you for the slain: The free shall die for the free, and the servant for the servant, and a woman for a woman: But he whom his brother shall forgive, may be prosecuted, and obliged to make satisfaction according to what is just, and a fine shall be set on him with humanity. This is indulgence from your Lord, and mercy. And he who shall transgress after this, by killing the murderer, shall suffer a grievous punishment
O you who believe! Retaliation (or the Law of Equivalence) is prescribed for you. In cases of murder: the free for the free, the slave for the slave, the female for the female; yet he who is pardoned at all by the brother of the slain, then grant any rea
Believers, retaliation is decreed for you concerning the killed. A free (man) for a free (man), a slave for a slave, and a female for a female. He who is pardoned by his brother, let the ensuing be with kindness, and let the payment be with generosity. This is an alleviation from your Lord and mercy. He who transgresses thereafter shall have a painful punishment
O believers! retaliation for bloodshedding is prescribed to you: the free man for the free, and the slave for the slave, and the woman for the woman: but he to whom his brother shall make any remission, is to be dealt with equitably; and to him should he pay a fine with liberality. This is a relaxation from your Lord and a mercy. For him who after his shall transgress, a sore punishment
O you who have Believed! Al-Qisas is prescribed to you in murders. (Kill) the free when the killer happens to be the free, and the bondman when he is a bondman, and the woman when (the killer) is the woman. But who has forgiven something on his (victim’s) behalf to his brother (i.e., to the killer), then fulfil (it) in a desirable way and compensate him with gratitude. This is a concession and mercy from your Nourisher-Sustainer. After this whoever committed any transgression — so, for him, is a penalty most grievous
O those who believed! Reciprocation was prescribed for you for the slain: the freeman for the freeman and the servant for the servant and the female for the female. But whoever was forgiven a thing by his brother, the pursuing be as one who is honorable, and the remuneration be with kindness. That is a lightening from your Lord, and a mercy. And he who exceeded the limits after that, then, for him is a painful punishment.
O Believers, the law of equality is intended for you in cases of murder: the free person for the free person, the slave for the slave, the female for the female. If (the criminal) is forgiven by the victim’s relative, then grant any reasonable demand with honor. This is a special consideration and a mercy from your Lord. After this, anyone that goes beyond limits will be painfully punished.
O believers! Retaliation is prescribed for you in the cases of murder: a free man for a free man, a slave for a slave, and a female for a female. But if anyone is pardoned by his aggrieved brother, then bloodwit (a ransom for manslaughter) should be decided according to the common law and payment should be made with gratitude. This is a concession and a mercy from your Lord. Now, whoever exceeds the limits after this, shall have a painful punishment
O Believers, the lawn of retribution has been prescribed for you in cases of murder; if a free man commits a murder, the free man shall he punished for it and a slave for a slave: likewise if a woman is guilty of murder the same shall he accountable for it. But in case the injured brother is willing to show leniency to the murderer, the blood money should he decided in accordance with the common law and the murderer should pay it in a genuine way. This is an allowance and mercy from your Lord. Now there shall be a painful torment for anyone who transgresses the limits after this. O men of understanding
O you who believe, retaliation is prescribed for you in the matter of the slain: the free for the free, and the slave for the slave, and the female for the female. But if remission is made to one by his (aggrieved) brother, prosecution (for blood-wit) should be according to usage, and payment to him in a good manner. This is an alleviation from your Lord and a mercy. Whoever exceeds the limit after this, will have a painful chastisement
O you who believe ! retaliation is prescribed for you in the matter of murder: the free for the free, and the slave for the slave and the female for the female. And for him who is pardoned somewhat by his (injured) brother, there should be prosecution according to recognised (good procedure) and payment to him in good manner. This is a relaxation from your Fosterer and (His) mercy. Then whoever exceeds the limits after that, then for him there is a painful punishment.
O you who believe! Prescribed for you, is the capital punishment in the matter of murdered persons. If a free man, a slave/servant or a female commits the crime, this prescribed punishment would accordingly be applicable only to that free man, that slave/servant or that female, respectively. But where the guilty person's fellow citizen concerned commutes the sentence, the commutation has to be adequately implemented, and the guilty person has to fulfil the terms of commutation in good measure. That is a remission from your Lord, and His grace! Then whoever transgresses thereafter — for him shall there be a painful punishment. t
O believers! Retribution (the law of equality in punishment) is prescribed for you in the case of those who are unjustly slain: a free man for a free man, a slave for a slave and a woman for a woman. Then, if he (the murderer) is granted some remission (in retribution) by his brother (the victim’s heir), that should be executed fairly according to the law, and (retribution) should be paid (to the heirs of the slain) in a graceful manner. This is a concession and kindness from your Lord. So, anyone who transgresses after that, there is painful torment for him
O you who believe, equivalent execution in warfare has been decreed for you in the case of mass killings; the free for the free, and the slave for the slave, and the female for the female. Whoever is forgiven anything by his brother, then it is to be followed with good deeds and kindness towards him; that is an alleviation from your Lord, and a mercy. Whoever transgresses after that, he will have a painful retribution
O you who believe, equivalence has been decreed for you in the case of those who are slain; the free for the free, and the slave for the slave, and the female for the female. Whoever is forgiven anything by his brother, then it is to be followed with kindness and goodness towards him; that is an alleviation from your Lord, and a mercy. Whoever transgresses after that, he will have a painful retribution.
O you who believe, reparation has been decreed for you in the case of those who are killed; the free for the free, and the slave for the slave, and the female for the female. Whoever is forgiven anything by his brother, then it is to be followed with kindness and goodness towards him. That is an alleviation from your Lord, and a mercy; so whoever transgresses after that, he will have a painful retribution.
You, you those who believed, it is dictated/ordered on you the revenge in the killed/murdered, the free/liberated with the free/liberated , and the slave with the slave, and the female with the female, so who was forgiven/pardoned for him a thing/something from his brother, so following with the goodness/kindness (peaceful settlement) and discharge/fulfillment to him with goodness, that (is) reduction/lightening from your Lord, and a mercy; so who transgressed/violated after that, so for him (is a) painful torture
O YOU who have attained to faith! Just retribution is ordained for you in cases of killing: the free for the free, and the slave for the slave, and the woman for the woman. And if something [of his guilt] is remitted to a guilty person by his brother, this [remission] shall be adhered to with fairness, and restitution to his fellow-man shall be made in a goodly manner. This is an alleviation from your Sustainer, and an act of His grace. And for him who, none the less, wilfully transgresses the bounds of what is right, there is grievous suffering in store
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O you who have believed, prescribed for you is retaliation concerning (the ones) killed: the freeman for the freeman, and the slave for the slave, and the female for the female. Yet whoever is offered anything in clemency by his brother, then the close following after should be with beneficence, and the payment back to him should be with fairness. This (Literally: That) is a lightening from your Lord and a mercy; then, he who transgresses after that, then he will have a painful torment
O ye who believe! Retaliation is prescribed for you in the matter of the murdered; the freeman for the freeman, and the slave for the slave, and the female for the female. And for him who is forgiven somewhat by his (injured) brother, prosecution according to usage and payment unto him in kindness. This is an alleviation and a mercy from your Lord. He who transgresseth after this will have a painful doom
Believers, in case of murder, the death penalty is the sanctioned retaliation: a free man for a free man, a slave for a slave, and a female for a female. However, if the convicted person receives pardon from the aggrieved party, the prescribed rules of compensation must be followed accordingly. This is a merciful alteration from your Lord. Whoever transgresses against it will face a painful punishment
O you who believe, QiSaS has been prescribed for you in the case of murdered people: The freeman (will be killed) for the freeman, the slave for the slave, and the female for the female. However, if one is somewhat forgiven by his brother, the recourse (of the latter) is to pursue the former (for blood money) with fairness, and the obligation (of the former) is to pay (it) to the latter in a nice way. That is a relief from your Lord, and a mercy. So, whoever transgresses after all that will have a painful punishment
O’ you adhere firmly to Islamic monotheism, retaliation is prescribed for you in cases of murder, the free man for the free man, the slave for the slave, and the female for the female. However, if he, (-the convicted person-), obtained forgiveness from the brother of the slain, then there should be right and proper follow-up and payment should be paid to him with kindness. This is alleviation from your Lord and (also) a clemency. Thus, whoever transgresses after that will have to incur extremely painful chastisement.
´Qisas´ _ (just retribution and blood money) _ is prescribed to you in cases involving (manslaughter and) murder. (If) the free man (murders), then (that) free man (should be charged). If a slave, then (that) slave, and if a woman, then (that) woman. (The offender alone and no one else is accountable). If the offender receives forgiveness from the victim´s brother (and guardian), then compliance of (the rules of) blood money and a fair award to the victim´s family is obligatory. This is the relief (and a reprieve) from your Lord. A mercy (from Him)! There is the painful punishment for anyone who transgresses after that
O’ you who live by Faith! retaliation is prescribed for you in case of murder: the free man for the free man, the slave for the slave, and the female for the female. If he (the convicted person) obtained forgiveness from the brother of the slain, then there should be right and proper follow-up and payment should be paid to him with kindness. This is an alleviation from your Lord, as well as Mercy. So whoever transgresses after that will be subjected to a painful chastisement.
O you who believe with faithful hearts, a prescriptive rule for retaliation is decreed for you to observe in the case of wilful murder as thus: a free man enjoying civil liberty for a free man enjoying civil liberty, a servant divested of freedom and personal rights for a slave with identical circumstances, a woman for a woman of the same social position. But if a brother (co-religionist) is in a position to forgive, then forgiveness should go hand in hand with sound Judgement and the demands should be agreeable to reason as judged appropriate to the circumstances. And the blood guilty should answer the demand in good will, with liberality and generosity. This is an admission of relaxation advanced by Allah, your Creator, in mercy to you. But he who transgresses thereafter shall be put to the torment
Believers, retribution is prescribed for you in the case of victims of murderers: a free man for a free man, a slave for a slave, and a woman for a woman. However, if the culpritis pardoned by his aggrievedbrother, this will be adhered to in accordance with best practice, the culpritpaying the next of kinwhat is due. This represents a lightening of the burdenand an act of kindness from your Lord. After this dayif anyone goes beyond these limits,they will suffer a painful punishment.
O believers! ˹The law of˺ retaliation is set for you in cases of murder—a free man for a free man, a slave for a slave, and a female for a female. But if the offender is pardoned by the victim’s guardian, then blood-money should be decided fairly and payment should be made courteously. This is a concession and a mercy from your Lord. But whoever transgresses after that will suffer a painful punishment.
Oh you believers, revenge for killing has been prescribed for you: a free person for a free person, a slave for a slave, a woman for a woman, but whoever is let off by his brother for something, he must obey in a good way and give to him in goodness. This is a relief for you from your Lord and a mercy, so whoever transgresses after that, he deserves a painful punishment.
Believers, retaliation is decreed for you in bloodshed: a free man for a free man, a slave for a slave, and a female for a female. He who is pardoned by his aggrieved brother shall be prosecuted according to usage and shall pay him a liberal fine. This is a merciful dispensation from your Lord. Whoever transgresses thereafter, a woeful punishment awaits him
O you who believe, equivalence is the law decreed for you when dealing with murder - the free for the free, the slave for the slave, the female for the female. If one is pardoned by the victim's kin, an appreciative response is in order, and an equitable compensation shall be paid. This is an alleviation from your Lord and mercy. Anyone who transgresses beyond this incurs a painful retribution
Believers, just retribution is prescribed in the case of those killed: a free person for a free person, a slave for a slave, a female for a female. But If the aggrieved brother pardons the guilty person, then grant any reasonable demand and pay with kindness. This is a relief and mercy from your Lord. However, if anyone then goes beyond these limits he will have painful punishment.
Believers, just retribution is prescribed in the case of those killed: a free person for a free person, a slave for a slave, a female for a female. But If the aggrieved brother pardons the guilty person, then grant any reasonable demand and pay with kindness. This is a relief and mercy from your Lord. However, if anyone then goes beyond these limits, he will have a painful punishment.
O those who believed! It was written upon you, the retribution for the murdered: the freeman for the freeman, the slave for the slave, the female for the female. So, if he is pardoned from his brother for a thing so follow by the well-known and procure to him by benefaction. That is a mitigation from your Lord, and a mercy. So, whoever aggresses after that, so for him is a painful torment.
O' you who have Faith! Retaliation (Qisas) is prescribed for you in the matter of the (unlawfully) murdered: the freeman for the freeman,the slave for the slave,the female for the female. But for him who is forgiven somewhat by his (aggrieved religious) brother, then prosecution (for blood-wit) should be made according to a fair manner (ma'ruf) and let the payment be made to him with kindliness. This is an alleviation from your Lord, and a mercy; so whoever transgresses the limits after this, he shall have a painful punishment
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(Security of life is the cornerstone of a civilized society.) O You who have chosen to be graced with belief! QISAAS (The Law of Just Recompense) has been prescribed for you in dealing with murder. If a free person has committed murder, that free person will face the Law. If a slave has committed murder, that slave will face the Law. And if a woman has committed murder, that woman will face the Law. (The status of the victim or that of the offender, whether they are free men and women or those in bondage, will have no bearing before the Justice System). If the victim's kin pardons the guilty, he must be appreciative and pay an equitable compensation to the kin in handsome gratitude. This pardon is a concession from your Lord and Mercy. Whoever, after this, trespasses this Law will have a painful doom (through the court of law and in the Court of Allah). (For full aspects please see (4:92-93), (5:32), (17:33), (42:40))
O you who believe! retaliation is prescribed for you in the matter of the slain, the free for the free, and the slave for the slave, and the female for the female, but if any remission is made to any one by his (aggrieved) brother, then prosecution (for the bloodwit) should be made according to usage, and payment should be made to him in a good manner; this is an alleviation from your Lord and a mercy; so whoever exceeds the limit after this he shall have a painful chastisement
O ye who believe ! equitable retaliation in the matter of the slain is prescribed for you; the free man for the free man, and the slave for the slave, and the female for the female. But for him who is granted any remission by his injured brother, pursuing the matter for the realization of the blood-money shall be done with fairness, and the murderer shall pay him the blood-money in a handsome manner. This is an alleviation from your Lord and a mercy. And whoso transgresses thereafter, for him there shall be a grievous punishment
O you who believe! Retribution is prescribed for you in the matter of the slain: freeman for freeman, slave for slave, female for female. But for one who receives any pardon from his brother, let it be observed honorably, and let the restitution be made to him with goodness. That is an alleviation from your Lord, and a mercy. Whosoever transgresses after that shall have a painful punishment
O you who believe! The Law of Equality is to be followed by you, in cases of murder: The free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate him with handsome gratitude. This is a concession and a Mercy from your Lord. After this whoever exceeds the limits shall be in grave penalty
O you who believe, retribution is prescribed for you in cases of murder: the free for the free, the enslaved for the enslaved, and the female for the female. However, if one is pardoned by his counterpart, grant any reasonable demand and compensate him amicably. This is a leniency and a mercy from your Lord. Whoever transgresses after that will have a severe punishment.
O you who believe! Retaliation for the murdered is ordained upon you: the free for the free, the slave for the slave, the female for the female. But if he is forgiven by his kin, then grant any reasonable demand, and pay with good will. This is a concession from your Lord, and a mercy. But whoever commits aggression after that, a painful torment awaits him
O you who have believed, prescribed for you is legal retribution for those murdered - the free for the free, the slave for the slave, and the female for the female. But whoever overlooks from his brother anything, then there should be a suitable follow-up and payment to him with good conduct. This is an alleviation from your Lord and a mercy. But whoever transgresses after that will have a painful punishment
O those who believed! Retaliation is prescribed for you for the slain: the free for the free, the slave for the slave, the female for the female; but he who is pardoned for it anything from his brother, then follow up with goodness, and payment to him with goodness. That is an alleviation from your Lord, and a mercy; then whoever transgressed after that then for him is painful punishment.
O ye who believe! the law of equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate him with handsome gratitude, this is a concession and a Mercy from your Lord. After this whoever exceeds the limits shall be in grave penalty
O ye who believe! the law of equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate him with handsome gratitude, this is a concession and a Mercy from your Lord. After this whoever exceeds the limits shall be in grave penalty
وَلَكُمۡ فِی ٱلۡقِصَاصِ حَیَوٰةࣱ یَـٰۤأُو۟لِی ٱلۡأَلۡبَـٰبِ لَعَلَّكُمۡ تَتَّقُونَ ١٧٩
Fair retribution saves life for you, people of understanding, so that you may guard yourselves against what is wrong. When death approaches one of you who leaves wealth
And there is (a saving of) life for you in retribution, O people of understanding, so that you may become pious.
And for you in retaliation is life men of insight! that haply ye may fear God
In retribution there is life (and preservation). O men of sense, you may haply take heed for yourselves
There is for you, life in retribution. The intelligent ones who contemplate... So that you may be protected.
There is life for you in retaliation, people of intelligence, so that hopefully you will have taqwa.
There is life for you in retribution, O you who possess intellects! Maybe you will be Godwary
There is life for you in retaliation, (if you understand,) O people of discernment, so it may be that you (will perceive it and fulfill God’s command and in so doing) attain the desired piety and righteousness and deserve His protection
O people of pure and clear wisdom! your very life lies in (the law of) equitable retaliation, (you have been so commanded) so that you may enjoy security
In retaliation there is life for you, men possessed of minds; haply you will be godfearing
People of understanding (reasonable people), there is (saving of) life for you in fair retaliation, so that you may be cautious (of God).
The intellectuals should realize that the above mentioned divine law guarantees the sanctity of life [and not the abolition of the capital punishment and/or the State’s intervention]; therefore, submit yourself to this law of your Lord
In the Law of Equality, there is good for you, O you people of understanding, that you may restrain yourselves
Thus there is life for you in fair retribution, O people of understanding, that you may be mindful (of God).
For you in retaliation is there life, O ye possessors of minds! it may be ye will fear
And there is life for you in retribution, O men of understanding, so that you may avoid
In the law of just retribution there is life for you, O you men of understanding; that ye may guard your own souls.
And in this law of retaliation ye have life, O ye of understanding, that peradventure ye may fear
In retaliation (or the law of Equivalence) there is life for you, O you possessors of understanding! That you may ward of evil
O owners of minds, for you in retaliation is life, in order that you be cautious
But in this law of retaliation is your security for life, O men of understanding! to the intent that ye may fear God
And in (the law of) Al-Qisas (is enshrined) protection to life, O you men of understanding, perchance you may learn to control emotions and restrain (yourselves)
And for you in reciprocation there is the saving of life, O those imbued with intuition, so that perhaps you will be Godfearing.
In the law of equality, life is saved, O people of understanding, so you may restrain yourselves.
O men of understanding! There is security of life for you in the law of retaliation, so that you may learn self-restraint.
There is security of life for you in the law of retribution. It is expected that you will refrain from breaking this law
And there is life for you in retaliation, O men of understanding, that you may guard yourselves
And in (the law of) retaliation there is life for you, O you who understand, that you may restrain (from killing or harming uninvolved innocent people).
And for you, O people endowed with insight, there is life in the capital punishment; maybe, you take heed!
And there is a (guarantee of) life for you in retribution (i.e., vengeance of murder), O wise people, so that you may guard (against bloodshed and destruction)
And through equivalent execution in warfare, you will be protecting life, O people of understanding, that you may be righteous
And through equivalence you will be protecting life, O you who possess intelligence, that you may be righteous.
And through reparation you will be protecting life, O you who possess intelligence, that you may be righteous.
And for you in the revenge (is) life/growth , you (owners) of the pure minds/hearts, maybe you fear and obey (God)
for, in [the law of] just retribution, O you who are endowed with insight, there is life for you, so that you might remain conscious of God
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And in retaliation there is life for you, O (men) endowed with intellects, that possibly you would be pious
And there is life for you in retaliation, O men of understanding, that ye may ward off (evil)
People of understanding, the law of the death penalty as retaliation grants you life so that perhaps you will have fear of God
There is life for you in QiSaS, O people of wisdom, so that you may refrain (from killing)
There is life for you in retaliation, O’ you who possess high self-awareness, so that you may act piously (or you may guard yourselves against falling into temptation or sin/ or you may show reverence and obedience to Allâh).
Oh people endowed with (knowledge and) insight! (The principle of) ´Qisas´ embodies (the gift of) life for you! Perhaps, you would adopt piety
There is life for you in retaliation, O’, you men of high intelligence, so that you may act piously.
O you people of understanding, you have a bond in the law of retaliation with restraining force putting a check on wilful murder, redressing grievances, and conferring on you protection and security, that you may hopefully lift to Allah your inward sight and entertain the profound reverence dutiful to Him
The people of understanding will appreciate that in the law of retribution there is a means for preservinglife, so you’re stopped from being unfair
There is ˹security of˺ life for you in ˹the law of˺ retaliation, O people of reason, so that you may become mindful ˹of Allah˺.
And revenge holds life for you, oh you who have understanding, so that you are careful.
In retaliation you have a safeguard for your lives ― you that are of good sense possessed; perchance you will fear God
Equivalence is a life saving law for you, O you who possess intelligence, that you may be righteous.
You who have understanding, there is life for you [by practicing] just retribution, so that you may continue to be mindful of God.
There is life security for those endowed with understanding [when practicing] just retribution so that they may continue to be mindful of God.
And you have in the retribution a life, O possessors of the minds, perhaps you may be showing piety.
And in (the law of) retaliation there is (saving of) life for you, O' people of understanding, so that you may guard yourselves (against evil)
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And there is life for you in the Law of Just Recompense, O People of understanding, that you may journey through life in security! (Hence, Qisaas is a deterring safeguard for the community and not revenge)
And there is life for you in (the law of) retaliation, O men of understanding, that you may guard yourselves
And there is life for you in the law of retaliation, O men of understanding, that you may enjoy security
In retribution there is life for you, O possessors of intellect, that haply you may be reverent
And in the Law of Equality there is (saving of) life to you, (and less bloodshed among you), O you men of understanding; That you may restrain yourselves
The principle of retribution serves to preserve life for you, O people of understanding, so that you may exercise restraint.
There is life for you in retaliation, O people of understanding, so that you may refrain
And there is for you in legal retribution [saving of] life, O you [people] of understanding, that you may become righteous
And for you in retaliation there is life, O possessors of understanding! Perhaps you will fear.
In the Law of Equality there is (saving of) Life to you, o ye men of understanding; that ye may restrain yourselves
In the Law of Equality there is (saving of) Life to you, o ye men of understanding; that ye may restrain yourselves
كُتِبَ عَلَیۡكُمۡ إِذَا حَضَرَ أَحَدَكُمُ ٱلۡمَوۡتُ إِن تَرَكَ خَیۡرًا ٱلۡوَصِیَّةُ لِلۡوَ ٰلِدَیۡنِ وَٱلۡأَقۡرَبِینَ بِٱلۡمَعۡرُوفِۖ حَقًّا عَلَى ٱلۡمُتَّقِینَ ١٨٠
it is prescribed that he should make a proper bequest to parents and close relatives- a duty incumbent on those who are mindful of God
It is prescribed for you when death approaches any of you, if you leave wealth, that you make a bequest (the will) for parents and next of kin according to reasonable manners. It is an obligation on the pious.
Prescribed unto you, when death is nigh unto one of you, if he leaveth any property, is the making of a bequest for parents and kindred equitably - a duty on the God-fearing
It is ordained that when any one of you nears death, and he owns goods and chattels, he should bequeath them equitably to his parents and next of kin. This is binding on those who are upright and fear God
When death approaches one of you, if a good (wealth) is going to be left, a bequest should be made to the parents or relatives. This is a duty upon those who wish to be protected!
It is prescribed for you, when death approaches one of you and if he has some goods to leave, to make a will in favour of his parents and relatives, correctly and fairly: a duty for all those who have taqwa.
Prescribed for you, when death approaches any of you and he leaves behind any property, is that he make a bequest for his parents and relatives, in an honourable manner, —an obligation on the Godwary
Prescribed for you, when any of you is visited by death, if he leaves behind wealth, is to make testament in favor of his parents and near relatives according to customary good and religiously approvable practice – a duty for the truly God-revering, pious
It has been prescribed for you at the time of death to any one of you, that if the (dying) person is leaving considerable wealth behind, to make a will to his parents and the near of kin to act with equity and fairness. This is an obligation incumbent on those who guard against evil
Prescribed for you, when any of you is visited by death, and he leaves behind some goods, is to make testament in favour of his parents and kinsmen honourably -- an obligation on the godfearing
It is prescribed to you that when any one of you is near death, if he has any goods to leave behind, to make a will for (the benefit of) the parents and the relatives (and close ones) with fairness. This is a duty of those who are cautious (of God).
Another obligation of a believer is the preparation of a will. The God fearing people should divide whatever they leave behind in an equitable manner between their parents and their relatives [the guidelines are revealed later in Ch. 4.]
It is prescribed when death approaches any of you, if he leaves good, that he make a will for parents and next of kin, according to what is reasonable. This is a duty from those who are regardful
It has been prescribed upon you: when death comes to one of you, if he is leaving wealth, (to bequeath) a bequest in favor of the parents and kinsfolk in accordance with what is fair—a duty upon the mindfulpl (of God).
It is prescribed for you that when one of you is face to face with death, if he leave (any) goods, the legacy is to his parents, and to his kinsmen, in reason. A duty this upon all those that fear
It is ordained for you that when death approaches one of you, and he leaves behind wealth, he must bequeath it to parents and near relatives in accordance with tradition; this is a duty upon the pious
It is prescribed upon you that when death comes to one of you, if he has left any good behind, the testament should be in the interest of the two parents and of the near of kin in the kindly manner. That is a binding on those who safeguard their own souls.
It is ordained you, when any of you is at the point of death, if he leave any goods, that he bequeath a legacy to his parents, and kindred, according to what shall be reasonable. This is a duty incumbent on those who fear God
It is prescribed for you that when any of you is facing death, if he leaves any goods, that he makes reasonable bequests to his parents, and to his kinsmen. It is a duty upon all those that are God-fearing
Written for any of you when death arrives, if he leaves behind goods, is the will for his parents and relatives with kindness. This is a duty incumbent on the cautious
It is prescribed to you, when any one of you is at the point of death, if he leave goods, that he bequeath equitably to his parents and kindred. This is binding on those who fear God
It is written as law to you when death approached any of you if he has left any wealth: a bequest in the interest of the parents and the next of kin in an acceptable way; this is necessary for Al-Muttaqun
It is prescribed for you when death attended anyone of you if one left goods, to bequeath to the ones who are your parents and the nearest kin as the one who is honorable, an obligation for the ones who are Godfearing.
Here is a rule for when death comes near to anyone who has belongings. That person should leave a will so that his/her things will go to parents and other next of kin. The will should be fair. This is a duty of the righteous ones.
The will is made obligatory before the death of anyone of you who is leaving some property behind to bequest it equitably to his parents and relatives. This is a duty incumbent on the righteous
It has been prescribed for you that when death approaches one of you and he is leaving some property behind him, he should bequeath it equitably for his parents and relatives: it is an obligation on those who fear AIIah
It is prescribed for you, when death approaches one of you, if he leaves behind wealth for parents and near relatives, to make a bequest in a kindly manner; it is incumbent upon the dutiful
Bequest is prescribed for you, when (any) one of you faces death,(and) if he leaves (behind) goods (property & wealth),that he bequest in favour of parents and relatives according to recognised (good procedure. That is) incumbent on those who guard (against evil ).
It is prescribed for you that when death confronts any of you, the dying person, if he/she leaves behind any property, makes a will in favour of parents and relatives in a fair manner. Mandatory upon the pious!h to
It is prescribed for you that when death approaches someone of you, and he leaves some property behind, then he is to make a will for (his) parents and kindred in a reasonable manner. This is imperative for the true believers
It is decreed for you that if death should come to any of you, that it is best if he leaves a will for his family and relatives out of goodness; this is a truth for the righteous
It is decreed for you that if death should come to any of you, that it is best if he leaves a will for his family and relatives out of goodness; this is a truth for the righteous.
It is decreed for you that if death should come to any of you, that it is best if he leaves a will for his family and relatives out of goodness; this is a truth for the righteous.
It is dictated/ordered on you if the death/lifelessness came/attended (to) one of you, if he left wealth/goodness (in) the bequest/will, to the parents, and the nearest/closest (ones), with the kindness/goodness , dutifully/truthfully on the fearing and obeying (God)
IT IS ordained for you, when death approaches any of you and he is leaving behind much wealth, to make bequests in favour of his parents and [other] near of kin in accordance with what is fair: this is binding on all who are conscious of God
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Prescribed for you, when death is present to any of you, in case he leaves behind some charitable (benefit), is to make testament to parents and nearest kin, with beneficence-truly (binding) on the pious
It is prescribed for you, when death approacheth one of you, if he leave wealth, that he bequeath unto parents and near relatives in kindness. (This is) a duty for all those who ward off (evil)
If one of you facing death can leave a legacy, he should bequeath it to his parents and relatives, according to the law. This is the duty of the pious
It is enjoined upon you, when death approaches any one of you and he leaves some wealth, that he must bequeath for the parents and the nearest of kin in the approved manner, being an obligation on the God-fearing
It is prescribed for you, when death approaches any one of you, if he leaves wealth behind, that he should make a bequest for the parents and to the near relatives according to reasonable manners. It is a legal obligation incumbent on the ‘Pious’ (on those who show reverence and obedience to Allâh /or on those who guard themselves against falling into temptation or sin).
You are being instructed. If death approaches any of you and he leaves behind wealth, then let him draw up a will in a fair manner, and let him bequeath his belongings to his parents and kinsfolk. That is an obligation upon the pious
It is prescribed that when death approaches any one of you,- if he leaves behind wealth- a bequest should be made in favour of parents and the near relatives according to reasonable manners. This is indeed incumbent on the Pious.
A prescriptive rule is decreed when you feel death approaching and he possesses useful, exchangeable valuables he shall leave behind, then he shall bequeath part of it equitably to the parents and next of kin. This is an obligation for those who are dutiful and revere Allah
Alsoprescribed for you is the writing of a will: when death approaches any of you, who is leaving behind wealth, let him prepare a will in favour of parents and close relatives in accordance with best practice; this is a duty upon those who are mindful of Allah
It is prescribed that when death approaches any of you—if they leave something of value—a will should be made in favour of parents and immediate family with fairness. ˹This is˺ an obligation on those who are mindful ˹of Allah˺.
It is prescribed for you that when any of you is near death and leaves any goods behind, he must make a will for the parents and relatives in a proper way, a duty for those who beware (of Allah).
It is decreed that when death approaches, those of you that leave property shall bequeath it equitably to parents and kin. This is a duty incumbent on the God-fearing.
It is decreed that when death approaches, you shall write a will for the benefit of the parents and relatives, equitably. This is a duty upon the righteous.
If any of you is close to death and leaves possessions, it is an obligation that he includes fairly his parents and relatives in a will. This is a duty for those who are mindful of God.
It is prescribed that when death approaches any of you, and you are leaving wealth, it is an obligation that you include your parents and relatives equitably in a will. This is a duty for those who are mindful of God.
It is written upon you: when the death comes one of you, if he quits a goodness, the will for the parents and the relatives, by well-known, truthfully upon the pious.
It is prescribed for you, when death approaches (any) one of you, and if he leaves behind wealth for parents and near relatives that he makes a bequest in a fair manner (this is) a duty (incumbent) on the pious ones
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(Regarding proper dispensation of property) it is ordained for you that before death approaches any of you, and he is leaving behind much wealth - that he prepares a will for parents and family in a decent manner. This is a binding duty on all those who wish to walk aright. (Any oversight or leftover from the will shall be distributed according to portions described in (4:11))
Bequest is prescribed for you when death approaches one of you, if he leaves behind wealth for parents and near relatives, according to usage, a duty (incumbent) upon those who guard (against evil)
It is prescribed for you, when death comes to any one of you, if he leaves much wealth that he make a will to parents and near relatives to act with fairness. This is an obligation on those who fear ALLAH
It is prescribed for you, when death approaches one of you and he leaves some good, to make a bequest for parents and kinsfolk in an honorable way—an obligation upon the reverent
It is prescribed for you when death approaches any of you, if he leaves any goods, that he make a will to (give to the) parents and next of kin, according to reasonable usage: (This is) due from those who fear Allah
When death approaches any of you, if he leaves behind wealth, the will is a duty upon him, for parents and close relatives, in a fair manner—an obligation upon the righteous.
It is decreed for you: when death approaches one of you, and he leaves wealth, to make a testament in favor of the parents and the relatives, fairly and correctly—a duty upon the righteous.
Prescribed for you when death approaches [any] one of you if he leaves wealth [is that he should make] a bequest for the parents and near relatives according to what is acceptable - a duty upon the righteous
Prescribed for you, when one of you is face to face with death, if he leaves goods, the legacy is to his parents, and to his nearer relatives, in reason. A duty on those who fear.
It is prescribed, when death approaches any of you, if he leave any goods that he make a bequest to parents and next of kin, according to reasonable usage; this is due from the God-fearing
It is prescribed, when death approaches any of you, if he leave any goods that he make a bequest to parents and next of kin, according to reasonable usage; this is due from the Allah-fearing
فَمَنۢ بَدَّلَهُۥ بَعۡدَ مَا سَمِعَهُۥ فَإِنَّمَاۤ إِثۡمُهُۥ عَلَى ٱلَّذِینَ یُبَدِّلُونَهُۥۤۚ إِنَّ ٱللَّهَ سَمِیعٌ عَلِیمࣱ ١٨١
If anyone alters the bequest after hearing it, the guilt of the alteration will fall on them: God is all hearing and all knowing
Whoever changes it (the will) after hearing it, then its sin shall be on those who change it. Truly, Allah is All-Hearer, All-Knower.
Then whosoever altereth it after he hath heard it, the sin thereof shall be only on those who shall alter it: verily Allah is Hearing, Knowing
And any one who changes the will, having heard it, shall be guilty and accountable; for God hears all and knows everything
And whoever alters (does not comply with the bequest) after hearing it, the fault is only upon the one who alters it. Certainly Allah is the Sami, the Aleem.
Then if anyone alters it after hearing it, the crime is on the part of those who alter it. Allah is All-Hearing, All-Knowing.
And should anyone alter it after hearing it, its sin shall indeed lie on those who alter it. Indeed Allah is all-hearing, all-knowin
Then if anyone changes the will after hearing it (and the will is not carried out as it must be) then the sin thereof is on those who change it. Surely God is All-Hearing, All-Knowing
He who alters it (- the will) after he has heard it, (should know that) it is those that alter it who shall bear the burden of sin. Allah indeed is All-Hearing, All-Knowing
Then if any man changes it after hearing it, the sin shall rest upon those who change it; surely God is All-hearing, All-knowing
If anyone changes it (the will) after hearing it, then its sin is only upon those who changed it. God indeed hears all and knows all.
As to those who change the will after having heard it, they commit a big sin. Bear in mind that God hears and knows everything
If anyone changes the will after hearing it, the guilt will be on those who make the change, for God hears and knows
But whoever changes it after he has heard it, then surely its sin is upon those who change it. Indeed, Allah is All-Hearing, All-Knowing.
But he who alters it after that he has heard it, the sin thereof is only upon those who alter it; verily, God doth hear and know
So whoever changes the will after he has heard it - its sin is only upon those who change it; indeed Allah is the All Hearing, the All Knowing
But whoever changes it [the testament] after having heard it, then the sin thereof is only on those who have changed it. Truly Allah is All-hearing, All-knowing.
But he who shall change the legacy, after he hath heard it bequeathed by the dying person, surely the sin thereof shall be on those who change it, for God is he who heareth and knoweth
But he who alters it after that he has heard it, the sin thereof is only upon those who alter it; verily, Allah is Hearer and Knower
Then, if anyone changes it after hearing it, the sin shall rest upon those who change it. Allah is Hearing and Knowing
But as for him who after he hath heard the bequest shall change it, surely the wrong of this shall be on those who change it: verily, God Heareth, Knoweth
So one who changed this (bequest) after listening to it, then definitely its guilt is on those who have changed it. Certainly Allah is All-Hearing, All-Knowing
Then, whoever substituted it after he heard it, truly, the sin of it is only on those who substitute it. Truly, God is Hearing, Knowing.
If somebody changes (the will) after he/she has heard it, blame is on the person who made the change. Truly, Allah is All-hearing, All-knowing.
If anyone changes the bequest after hearing it, the sin of it then is on those who make the change. Allah hears and knows everything
Then if those, who heard the will, change it, they themselves shall bear the sin of this. Allah hears everything and knows everything
Then whoever changes it after he has heard it, the sin of it is only upon those who change it. Surely Allah is Hearing, Knowing
Then whoever alters it after he has heard it, then the sin of it is only on those who have altered it. Allah is certainly the Hearing, the Knowing.
Then if anyone changes it after hearing it as one did, the sin thereof shall certainly be on those who change it. Indeed, Allah hears, He knows
Then he who alters this (will) after hearing it, its sin will be on those who alter it. Allah is indeed All-Hearing, All-Knowing
Whoever alters it after having heard, then the sin will be upon those who alter it. God is Hearer, Knowing
Whoever alters it after having heard it, then the sin will be upon those who alter it. God is Hearer, Knowledgeable.
Whoever alters it after having heard it, then the sin will be upon those who alter it. God is Hearer, Knowledgeable.
So who exchanged/replaced/substituted it after what he heard it, so but his sin/crime (is) on those who exchange/replace/substitute it, that God (is) hearing/listening, knowledgeable
And if anyone alters such a provision - after having come to know it, the sin of acting thus shall fall only upon those who have altered it. Verily, God is all-hearing, all-knowing
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So whoever exchanges it after he has heard it, then surely the vice will be only upon (the ones) who exchange it; surely Allah is Ever-Hearing, Ever-Knowing
And whoso changeth (the will) after he hath heard it - the sin thereof is only upon those who change it. Lo! Allah is Hearer, Knower
Whoever intentionally changes the will of a deceased person, he has committed a sin. God is All-hearing and All-knowing
Then, whoever changes it after he has heard it, its sin will only be on those who change it. Surely, Allah is All-hearing, All-knowing
However, if someone modified the bequest after hearing it, then the guilt would be upon those who made the changing. Indeed, Allâh is All-hearing, All-knowing.
Later on, if the one who hears the will falsifies it, then (of course) the one who changes the will shall incur the sin. Of course Allah hears all, and knows all
But whoever modifies the bequest after hearing it, then the guilt will only be on those who have made the modification. Most certainly Allâh is All-hearing, All-knowing.
If the will was not committed to writing but the intention was expressed verbally, then the auditor or auditors who change the deceased's equitable and just intention shall incur a deadly sin; Allah is Sami’un (with unlimited audition), and ’Alimun
If any witness, after hearing the terms, alters them then they – and they alone – has committed a sin. Allah is the Hearer, the Knower.
But whoever changes the will after hearing it, the blame will only be on those who made the change. Indeed, Allah is All-Hearing, All-Knowing.
And if someone changes it after he has heard it, the sin of that will be upon those who change it, Allah hears and knows.
He that alters a will after hearing it shall be accountable for his crime. God hears all and knows all
If anyone alters a will he had heard, the sin of altering befalls those responsible for such altering. GOD is Hearer, Knower.
But whoever changes the terms after hearing it is a sin on the one who changes it. God hears all and knows all.
But whoever changes the terms after hearing them, it is a sin on the ones who change them. God hears all and knows all.
So, whoever replaces it after he has heard it, so its sin is only upon those who replace it. Surely Allah is Hearer, Knowledgeable.
Whoever then changes it (the bequest) after he has heard it, the sin thereof shall be on those who change it. Surely Allah is All-Hearing, All-Knowing
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If anyone tampers with a will after hearing it, the guilt of altering befalls those responsible for such altering. (A will shall be heard and prepared in the presence of two trustworthy witnesses (5:106)). Behold, Allah is Hearer, Knower
Whoever then alters it after he has heard it, the sin of it then is only upon those who alter it; surely Allah is Hearing, Knowing
And he who alters it after he has heard it , the sin thereof shall surely lie on those who alter it. Surely ALLAH is All-Hearing and All-Knowing
Then if anyone alters it after hearing it, its sin shall indeed be upon those who alter it. Truly God is Hearing, Knowing
If anyone changes the will after hearing it, the guilt shall be on those who make the change, for Allah hears and knows (all things).
If anyone alters it after hearing it, the sin is on those who change it. God is All-Hearing, All-Knowing.
But whoever changes it after he has heard it, the guilt is upon those who change it. God is All-Hearing, All-Knowing
Then whoever alters the bequest after he has heard it - the sin is only upon those who have altered it. Indeed, Allah is Hearing and Knowing
Then whoever changes it after he heard it, then its sin is only upon those who change it; indeed God is hearing, knowing.
If anyone changes the bequest after hearing it, the guilt shall be on those who make the change. For God hears and knows (All things)
If anyone changes the bequest after hearing it, the guilt shall be on those who make the change. For Allah hears and knows (All things)
فَمَنۡ خَافَ مِن مُّوصࣲ جَنَفًا أَوۡ إِثۡمࣰا فَأَصۡلَحَ بَیۡنَهُمۡ فَلَاۤ إِثۡمَ عَلَیۡهِۚ إِنَّ ٱللَّهَ غَفُورࣱ رَّحِیمࣱ ١٨٢
But if anyone knows that the testator has made a mistake, or done wrong, and so puts things right between the parties, he will incur no sin: God is most forgiving and merciful
But he who fears from a testator (who legally make will valid before death) some unjust act or wrongdoing, and then makes peace between the parties, there is no sin. Surely, Allah is Forgiving, Merciful.
How beit whosoever apprehendeth from the testator a mistake or a sin and thereupon he maketh up the matter between them, on him there shall be no sin; verily Allah is Forgiving, Merciful
He who suspects wrong or partiality on the part of the testator and brings about a settlement, does not incure any guilt, for God is verily forgiving and merciful
But if one fears a mistake or a deliberate aberration from the bequeather and mediates (among the inheritors), there is no fault upon him. Most certainly, Allah is the Ghafur, the Rahim.
But if someone fears bias or wrongdoing on the part of the person making the will, and puts things right between the people involved, in that case he has not committed any crime. Allah is Ever-Forgiving, Most Merciful.
But should someone, fearing deviance or sin on the testator’s behalf, set things right between them, there is no sin upon him. Indeed Allah is all-forgiving, all-merciful
But if anyone fears from the testator an injustice or sin and brings about a settlement between the parties (by making the necessary change), then no sin will be on him. Surely God is All-Forgiving, All-Compassionate
If anyone apprehends that the testator is partial or follows a sinful course there will be no blame on him provided he sets things right (and so brings about reconciliation) between them (- the parties concerned under the will). Surely, Allah is Great Protector, Ever Merciful
But if any man fears injustice or sin from one making testament, and so makes things right between them, then sin shall not rest upon him; surely God is All-forgiving, All-compassionate
If anyone fears deviation (from the right course) or sin from the maker of the will, and reconciles between them (the inheritors), there is no sin upon him. God is forgiving and merciful.
It is not a sin for someone to restore a will to its original state, if he knows for sure that there has been a mistake in it. Bear in mind that God is forgiving and merciful
But if anyone fears partiality or wrongdoing on the part of the testator, and makes peace between them, there is no sin on him, for God is Oft-Forgiving, Mercifully Redeeming
Yet whoever fears unfairness or sin from a bequether, so he reconciles between them, then he commits no sin. Indeed, Allah is Oft-Forgiving, Bestowing of mercy.
And he who fears from the testator a wrong intention, or a crime, and doth make up the matter between the parties, it is no sin to him; verily, God is forgiving and merciful
Then if one fears that the will maker (the deceased) has done injustice or sin, and he makes a reconciliation between the parties, there shall be no sin upon him; indeed Allah is Oft Forgiving, Most Merciful
But if anyone fears partiality or sinful doing on the part of the one making the testament and therefore reconciles between them, there is no burden upon him. Truly Allah is Oft-Forgiving, Most Merciful.
Howbeit he who apprehendeth from the testator any mistake or injustice, and shall compose the matter between them, that shall be no crime in him, for God is gracious and merciful
And he who fears from the testator a wrong intention, or a crime, and does make peace between the parties, it is no sin to him; verily, Allah is Oft-Forgiving and Merciful
He who fears injustice or sin on the part of a testator and brings about a settlement among the parties incurs no guilt. Allah is the Forgiver and the Most Merciful
But he who feareth from the testator any mistake or wrong, and shall make a settlement between the parties - that shall be no wrong in him: verily, God is Lenient, Merciful
But who feared partiality or sin on one who is mahead of state the bequest, and made desirable understandings among the recipient parties, there is no blame on him. Certainly Allah is Oft-Forgiving, Continuously Merciful
Then, whoever feared from one who makes a testament, a swerving from the right path or sin, and, then, made things right between them, there is no sin on him. Truly, God is Forgiving, Compassionate.
If anyone suspects that the person making the will has been unfair or wrong, he/she may come to an agreement [among all parties concerned]. There is nothing wrong with that. Truly, Allah is Most Forgiving, Most Merciful.
But there is no blame on the one who suspects an error or an injustice on the part of the testator and brings about a settlement among the parties. Allah is Forgiving, Merciful
If, however. one apprehends genuinely that the testator had intentionally or unintentionally done some injustice, and then alters the will to set things right between the parties concerned, in that case he does not incur any sin. Allah is Forgiving and Merciful
But if one fears a wrong or a sinful course on the part of the testator, and effects an agreement between the parties, there is no blame on him. Surely Allah is Forgiving, Merciful
But he who fears from him who bequeaths*, some unjust or sinful (clause), and effects reconciliation between the parties, then there is no sin on him. Allah is certainly Protectively Forgiving, Merciful. * Making one's will known before death.
And whoever apprehends any wrong or sin on the part of a testator and settles matters between them, then there is no sin on him/her. Indeed, Allah is Forgiving, Merciful!h
So, if a person fears any partiality by a testator (for someone) or injustice (towards some other), and then brings about reconciliation amongst them, it shall be no sin on him. Verily, Allah is Most Forgiving, Ever-Merciful
If anyone fears harm or sin from his beneficiary, then reconcile what is between them. God is Forgiving, Merciful
If anyone fears harm or sin from his beneficiary, then reconcile what is between them. God is Forgiving, Merciful.
If anyone fears harm or sin from his beneficiary, and reconciles between them, there is no sin upon him. God is Forgiving, Merciful.
So who feared from a bequeather deviation/injustice , or a sin/crime, so he corrected/reconciliated between them, so no sin/crime on him, that God (is) forgiving, most merciful
If, however, one has reason to fear that the testator has committed a mistake or a [deliberate] wrong, and thereupon brings about a settlement between the heirs, he will incur no sin [thereby]. Verily, God is much-forgiving, a dispenser of grace
Not available
Then, whoever fears unfairness or vice from a testator, so he makes things righteous among them, (i.e., reconciles the parties) then no vice will be upon him; surely Allah is Ever-Forgiving, Ever-Merciful
But he who feareth from a testator some unjust or sinful clause, and maketh peace between the parties, (it shall be) no sin for him. Lo! Allah is Forgiving, Merciful
One who is afraid of the testator's deviations and sin and settles the matter among the parties involved, he has not committed a sin. God is All-forgiving and All-merciful
But, whoever apprehends a mistake (unintentional) or a sin (intentional) from a testator, and puts things right between them, then there is no sin on him. Surely, Allah is Forgiving, Merciful
But if one fears injustice or sin from the testator, then reconcile between them, so that there will be no sin on him. Indeed, Allâh is Oft-Forgiving, Most Merciful.
But the one who, fearing that the testator had sinned and veered off (the just course), corrects and adjusts the will, incurs no sin. Allah is the most Forgiving, the most Merciful
Whoever fears bias or injustice on the part of the testator, and brings about a fair settlement between the heirs, he will incur no sin. Most surely Allâh is Oft-Forgiving, Most Merciful.
But he who believes the testator has wronged without guilty intentions or if the testator’s motives were selfish and unjust and tries to redress the wrong and bring peace among those concerned, he shall incur no sin; Allah is Ghafurun and Rahimun
Anyone who suspects that a testator has made a mistake intentionally or unintentionally, and tries to put things right between the parties, commits no sin in doing so. Allah is the Forgiving, the Kind
Whoever suspects an error or an injustice in the will and brings about a ˹fair˺ settlement among the parties will not be sinful. Surely Allah is All-Forgiving, Most Merciful.
But if someone fears from the issuer of the will a mistake or a sin and makes peace between them (the recipients), it is no sin for him, Allah is forgiving and merciful.
He that suspects an error or an injustice on the part of a testator and brings about a settlement among the parties incurs no guilt. God is forgiving and compassionate
If one sees gross injustice or bias on the part of a testator, and takes corrective action to restore justice to the will, he commits no sin. GOD is Forgiver, Most Merciful.
He who is concerned that the person leaving a will is deviating from fairness or sinning and then reconciles them, he does not sin. God is forgiving and Merciful-to-all.
He who is concerned that the person leaving a will is deviating from fairness or deliberate equity and then reconciles them, he does not sin. God is the Most Forgiving, the Mercy Giver.
So, whoever is afraid of a testator, unjust or a sin, so he reconciles between them, so there is no sin upon him. Surely Allah is Forgiver, Merciful.
But if any one fears injustice or sin on the part of a testator, and establishes agreement among them (the parties concerned) , then there is no sin upon him; surely Allah is Forgiving, Merciful
Not available
(The one who makes a will, the testator, is likely to make errors of omission or commission.) So, if anyone, who has heard the will, fears from a testator some bias or diminishing of a due right, and then makes proper adjustments to bring about an amicable and acceptable settlement between the concerned parties, he will not be harming his own character. Verily, Allah is Absolver of imperfections, Merciful. ('Ithm' = A dragging violation that harms the human personality or potential)
But he who fears an inclination to a wrong course or an act of disobedience on the part of the testator, and effects an agreement between the parties, there is no blame on him. Surely Allah is Forgiving, Merciful
But whoso apprehends from a testator a partiality or a wrong, and makes peace between them (the parties affected), it shall be no sin for him. Surely, ALLAH is most Forgiving and Merciful
But whosoever fears injustice or sin from the testator, and sets matters aright between them, there is no sin upon him. Truly God is Forgiving, Merciful
But if anyone fears partiality or wrongdoing on the part of the trustee and makes peace between (the parties concerned), there is no wrong in him: Truly, Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem)
If one fears wrongdoing or bias from a testator and brokers peace among them, he does not sin. God is Forgiving and Merciful.
Should someone suspect bias or injustice on the part of a testator, and then reconciles between them, he commits no sin. God is Forgiving and Merciful.
But if one fears from the bequeather [some] error or sin and corrects that which is between them, there is no sin upon him. Indeed, Allah is Forgiving and Merciful
And he who fears from the testator a wrong act, or a crime, and makes peace between the parties, it is no sin to him; indeed, God is forgiving, compassionate.
But if anyone fears partiality or wrong-doing on the part of the testator, and makes peace between (The parties concerned), there is no wrong in him: For God is Oft-forgiving, Most Merciful
But if anyone fears partiality or wrong-doing on the part of the testator, and makes peace between (The parties concerned), there is no wrong in him: For Allah is Oft-forgiving, Most Merciful
23
Fasting
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ كُتِبَ عَلَیۡكُمُ ٱلصِّیَامُ كَمَا كُتِبَ عَلَى ٱلَّذِینَ مِن قَبۡلِكُمۡ لَعَلَّكُمۡ تَتَّقُونَ ١٨٣
You who believe, fasting is prescribed for you, as it was prescribed for those before you, so that you may be mindful of God
O you who believe! The fasting is prescribed for you as it was prescribed for those before you, so that you may become pious.
O ye who believe! prescribed unto you is fasting even as it was prescribed unto those before you, that haply ye may fear God
O believers, fasting is enjoined on you as it was on those before you, so that you might become righteous
O believers, Siyam (fasting – the act of reducing corporeality to its lowest level and turning to one’s essence) has been decreed upon you as it was decreed for those before you. That you may be protected!
You who have iman! fasting is prescribed for you, as it was prescribed for those before you — so that hopefully you will have taqwa —
O you who have faith! Prescribed for you is fasting as it was prescribed for those who were before you, so that you may be Godwary
O you who believe! Prescribed for you is the Fast, as it was prescribed for those before you, so that you may deserve God’s protection (against the temptations of your carnal soul) and attain piety
O you who believe! you are bound to observe fasting as those before you (- followers of the Prophets) were bound, so that you may guard against evil
O believers, prescribed for you is the Fast, even as it was prescribed for those that were before you -- haply you will be godfearing -
You who believe, fasting is prescribed for you as it was prescribed for those before you, so you may be cautious (of God and control your desires).
O’ you who believe, fasting is hereby prescribed to you as it was decreed upon the God worshippers before you; may fasting increase your devotion to the Lord
O you who believe, fasting is prescribed to you as it was prescribed to those before you, that you might increase in consciousness and awareness
O you who have attained faith, fasting has been prescribed upon you as it was prescribed upon those before you, that you may become mindful (of God).
O ye who believe! There is prescribed for you the fast as it was prescribed for those before you; haply ye may fear
O People who Believe! Fasting is made compulsory for you, like it was ordained for those before you, so that you may attain piety
O you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you may learn to guard your souls.
O true believers, a fast is ordained you, as it was ordained unto those before you, that ye may fear God
O you who believe! There is prescribed for you the fast as it was prescribed for those before you; per chance (or possibly) you may learn self-restraint
Believers, fasting is decreed for you as it was decreed for those before you; perchance you will be cautious
O believers! a Fast is prescribed to you as it was prescribed to those before you, that ye may fear God
O you who have Believed! Fasts are prescribed to you as (they are) prescribed to people before you that you may become Al-Muttaqun
O those who believed! Formal fasting was prescribed for you as it was prescribed for those who were before you so that perhaps you will be Godfearing.
O Believers, fasting is made a rule for you. It was a rule for those before you. It is so that you may fear and obey Allah.
O believers! Fasting is prescribed for you as it was prescribed for those before you so that you may learn self-restraint
O Believers, the Fast has been made obligatory on you just as it was prescribed for the followers of the Prophets before you. It is expected that this will produce piety in you
O you who believe, fasting is prescribed for you, as it was prescribed for those before you, so that you may guard against evil
O you who believe ! fasting is prescribed for you as it was prescribed for those before you, that you may guard (against evil),
O you who believe! The fasting is prescribed for you as it was prescribed for those who lived before you, so that you become pious.
O believers! Fasting is prescribed for you as it was prescribed for the people before you so that you may become pious
O you who believe, fasting is decreed for you as it was decreed for those before you perhaps you may be righteous
O you who believe, fasting has been decreed for you as it was decreed for those before you, perhaps you may be righteous.
O you who believe, fasting has been decreed for you as it was decreed for those before you, perhaps you may be righteous.
You, you those who believed, it is dictated/ordered on you the fasting , as it is dictated/ordered on those from before you, maybe you fear and obey (God)
O YOU who have attained to faith! Fasting is ordained for you as it was ordained for those before you, so that you might remain conscious of God
Not available
O you who have believed, prescribed for you is the Fast, as it was prescribed for (the ones) who were before you, that possibly you would be pious
O ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off (evil)
Believers, fasting has been made mandatory for you as it was made mandatory for the people before you, so that you may have fear of God
O you who believe, the fasts have been enjoined upon you as they were enjoined upon those before you, so that you may be God-fearing
O’ you who adhere firmly to Islamic monotheism, Fasting is prescribed for you as it was prescribed for those who before you, so that you may act piously ( or you may show reverence & obedience to Allâh/ or you may guard yourselves against falling into temptation or sin).
Oh you who believe! Fasting is prescribed for you just as it was prescribed for those before you. Perhaps you would attain piety
O’ you who live by Faith! ‘Fasting’ is prescribed for you as it was prescribed for those before you so that you may act piously.
O you who believe with hearts impressed with the image of religious and spiritual virtues: the prescriptive rule of fasting is decreed for you to observe as it was observed by those who came before you in time, so that you may entertain the profound reverence dutiful to Allah and lift to Him your inward sight
Believers, fasting has been compulsory for you as it was made compulsory for those before you so you become mindful of Allah.
O believers! Fasting is prescribed for you—as it was for those before you—so perhaps you will become mindful ˹of Allah˺.
Oh you believers, fasting has been prescribed for you, like it was prescribed for those before you, so that you become aware (of Allah).
Believers, fasting is decreed for you as it was decreed for those before you; perchance you will fear God
O you who believe, fasting is decreed for you, as it was decreed for those before you, that you may attain salvation.
Believers, God commanded fasting for you just as he commanded it for those who came before you so that you might be mindful of God.
Believers, God ordained fasting for you just as He ordained it for those before you so that you might be mindful of God.
O you who believed! The fasting is written upon you, as it was written upon those before you, perhaps you may be showing piety.
O' you who have Faith! Fasting is prescribed for you as it was prescribed for those before you, so that you may guard yourselves (against evil)
Not available
(Creating an ideal civilized society requires self-discipline, self-control and restraint among the individuals.) O You who have chosen to be graced with belief! Abstinence is prescribed for you as it was prescribed to nations before you so that you benefit from this training, and get empowered to walk aright
O you who believe! fasting is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil)
O ye who believe ! fasting is prescribed for you, as it was prescribed for those before you, so that you may guard against evil
O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that haply you may be reverent
O you who believe! Fasting is prescribed to you: As it was prescribed to those before you that you may (learn) self-control.—
O you who believe, fasting has been decreed for you, as it was for those before you, so that you may attain righteousness.
O you who believe! Fasting is prescribed for you, as it was prescribed for those before you, that you may become righteous
O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous
O those who believed! Prescribed for you is the fast, as it was prescribed for those before you; perhaps you may fear.
O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint,
O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint,
أَیَّامࣰا مَّعۡدُودَ ٰتࣲۚ فَمَن كَانَ مِنكُم مَّرِیضًا أَوۡ عَلَىٰ سَفَرࣲ فَعِدَّةࣱ مِّنۡ أَیَّامٍ أُخَرَۚ وَعَلَى ٱلَّذِینَ یُطِیقُونَهُۥ فِدۡیَةࣱ طَعَامُ مِسۡكِینࣲۖ فَمَن تَطَوَّعَ خَیۡرࣰا فَهُوَ خَیۡرࣱ لَّهُۥۚ وَأَن تَصُومُوا۟ خَیۡرࣱ لَّكُمۡ إِن كُنتُمۡ تَعۡلَمُونَ ١٨٤
Fast for a specific number of days, but if one of you is ill, or on a journey, on other days later. For those who can fast only with extreme difficulty, there is a way to compensate- feed a needy person. But if anyone does good of his own accord, it is better for him, and fasting is better for you, if only you knew
Fasting days are numbered, but if any of you are sick or on a journey, the same number of days (should be made up) from other days. And for those who can fast with difficulty (such as old man), (can either fast or) feed a poor (for every missed day). But whoever does good voluntarily, it is better. Your fasting is better for you if only you know.
Days numbered and few; then whosoever among you is sick or journeying, for him the like number of other days. And for those who can keep it with hardship the ransom is the feeding of a and whosoever voluntarily poor man doth good, it will be better for him; and that ye fast Will be better for you, if ye only knew
Fast a (fixed) number of days, but if someone is ill or is travelling (he should complete) the number of days (he had missed); and those who find it hard to fast should expiate by feeding a poor person. For the good they do with a little hardship is better for men. And if you fast it is good for you, if you knew
This is for a certain number of days. But whoever among you is ill or traveling, then they can make up for the days they couldn’t experience (fasting). Those whose health condition is not strong enough for fasting should feed someone in need (for each day they miss) as compensation. One who gives more than this will have greater benefit. Siyam (fasting – the act of reducing corporeality to its lowest level and turning to one’s essence) is more beneficial for you (than paying compensation), if only you knew.
for a specified number of days. But any of you who are ill or on a journey should fast a number of other days. For those who are able to fast, their fidya is to feed the poor. And if someone does good of his own accord, it is better for him. But that you should fast is better for you, if you only knew.
That for known days. But should any of you be sick or on a journey, let it be a [similar] number of other days. Those who find it straining shall be liable to atonement by feeding a needy person. Should anyone do good of his own accord, that is better for him, and to fast is better for you, should you know
(Fasting is for) a fixed number of days. If any of you is so ill that he cannot fast, or on a journey, he must fast the same number of other days. But for those who can no longer manage to fast, there is a redemption (penance) by feeding a person in destitution (for each day missed or giving him the same amount in money). Yet better it is for him who volunteers greater good (by either giving more or fasting in case of recovery), and that you should fast (when you are able to) is better for you, if you but knew (the worth of fasting)
(You are required to fast) for a prescribed number of days. But if anyone of you is sick or is on a journey he shall fast (to make up) the prescribed number in other days. And for those who are able to fast is an expiation (as thanksgiving) the feeding of a poor person (daily for the days of fasting). And he who volunteers (extra) good, (will find that) it is even better for him. And that you observe fasting is better for you, if you only know
for days numbered; and if any of you be sick, or if he be on a journey, then a number of other days; and for those who are able to fast, a redemption by feeding a poor man. Yet better it is for him who volunteers good, and that you should fast is better for you, if you but know
(Fasting) is for a limited number of days, and if any one of you is sick or traveling, then (he should fast) a number of other days. And for those who are able (and can afford it), there is (the option of) compensation of feeding a needy. And anyone who does good voluntarily, it is better for him. And fasting is better for you, if you knew.
You have to fast only a few days of the year. Those who become sick or have to travel [during these fasting days] should make it up later. Those for whom fasting imposes a hardship, must feed at least a poor person. The more generosity you show, the better it will be for you. Of course it is much better to observe fasting; if you only knew [how good it is for you.]
Abstain for a fixed number of days. But if any of you are ill, or on a journey, the prescribed number should be made up days later, for those who can do it, is an exchange of feeding one who needs food. But he who will give more of his own free will it is better for him. And it is better for you that you abstain, if you only knew
(This fasting is for) a limited number of days. But should any one of you be sick or on a journey, then (he should fast) a period of other days. Yet for those who can fast with difficulty, a compensation (is allowed instead)—food for a destitute person. But whoever volunteers a good act, it is better for him. Yet to fast is better for youpl, if you only knew.
A certain number of days, but he amongst you who is ill or on a journey, then (let him fast) another number of days. And those who are fit to fast may redeem it by feeding a poor man; but he who follows an impulse to a good work it is better for him; and if ye fast it is better for you, if ye did but know
For a certain number of days only; so whoever is sick among you, or on a journey, the same number in other days; and those who do not have the strength for it must give a redemption by feeding a needy person; so whoever increases the good of his own accord, it is better for him; and fasting is better for you, if only you realise
For a number of days well determined. But whosoever among you is sick or on a journey, then similar number from other days. As for those who can afford, then substitute of feeding a needy one but whoever voluntarily does good, then that is better for him and therefore for you to fast is better for you if you indeed know.
A certain number of days shall ye fast: But he among you who shall be sick, or on a journey, shall fast an equal number of other days. And those who can keep it, and do not, must redeem their neglect by maintaining of a poor man. And he who voluntarily dealeth better with the poor man than he is obliged, this shall be better for him. But if ye fast it will be better for you, if ye knew it
(Fasting) A certain number of days, but he amongst you who is ill or on a journey, then (let him fast) another number of days. And those who can do it with hardship may redeem it by feeding a poor man; but he who gives more of his own will, it is better
(Fast) a certain number of days, but if any one of you is ill or on a journey let him (fast) a similar number of days later on; and for those who are unable (tofast), there is a ransom the feeding of a needy person. Whosoever volunteers good, it is good for him; but to fast is better for you, if you but knew
For certain days. But he among you who shall be sick, or on a journey, shall fast that same number of other days: and as for those who are able to keep it and yet break it, the expiation of this shall be the maintenance of a poor man. And he who of his own accord performeth a good work, shall derive good from it: and good shall it be for you to fast if ye knew it
Fixed number of days; so one amongst you who is sick or on a journey, then the prescribed number (is to be completed) from days later; and for those who completely exhaust their physical power to it and become in a bad shape, is (sanctioned) a ransom: one-time food for one indigent. So one who did some additional voluntary good, then it is better for him. And that you fast (it would be) good for you (and would not hurt you, rather it must benefit you) if you only knew
Fasting is prescribed for numbered days. Then, whoever among you had been sick or on a journey, then, a period of other days. And for those who cannot fast is a redemption of food for the needy. And whoever volunteered good, it is better for him. And that you formally fast is better for you if you had been knowing.
You must fast for a number of days. If you are sick or traveling, you may make up missed days later. If you are able to fast but it is too hard for you, you may be excused from the fast. Instead of fasting, you must provide food for someone in need. [As for] whoever freely gives more [fasting plus providing food for the poor], that is better for him/her. Fasting is the most beneficial.
Fast the prescribed number of days; except if any of you is ill or on a journey, then fast a similar number of days later. For those who can not endure it for medical reasons, there is a ransom: the feeding of one poor person for each missed day. Whoever does more good than this voluntarily, it is better for him. However, if you truly understand the rationale of fasting, it is better for you to fast
The Fast is to be observed for a fixed number of days. If, however, anyone of you be sick or on a journey, he should fast the same number of other days. As for those who can fast (but do not), the expiation of this shall be the feeding of one needy person for one fast day, and whoso does more than this with a willing heart does it for his own good. But if you understand the thing, it is better for you to observe the Fast
For a certain number of days. But whoever among you is sick or on a journey, (he shall fast) a (like) number of other days. And those who find it extremely hard may effect redemption by feeding a poor man. So whoever does good spontaneously, it is better for him; and that you fast is better for you if you know
(for) counted number of days, so whoever is sick among you or on a journey, then (he should fast for the missed) number of days later. And on those who can do it with hardship, is ransom, feeding a poor person. Then whosoever does (more) good willingly, it is better for him, and that you fast is better for you if you know.
For a few number of days . However, when any of you is ill or in journey, fasting is to be observed by him on other days to complete the number. And upon those who can afford it, a meal for a poor person is the required fee to gain exemption from a day's fasting. And he who brings himself to doing a better thing, it is all the better for him. And it is fasting that is better for you, if you but knew.h
(These are) a fixed number of days. So, whoever amongst you is ill or on a journey, then he shall complete fasting for the fixed number by (fasting on) other days. But those who are not able to fast, it is obligatory on them to provide food for a needy person in lieu of that. But whoever does (greater) good seeking pleasure, that is better for him. And your fasting is better for you if you understand
A few number of days. Whoever of you is ill or traveling, then the same number from different days; and as for those who can do so but with difficulty, they may redeem by feeding the needy. And whoever does good voluntarily, then it is better for him. And if you fast it is better for you if you knew
A few number of days. Whoever of you is ill or traveling, then the same number from different days. As for those who can do so but with difficulty, they may redeem by feeding the needy. And whoever does good voluntarily, then it is better for him. And if you fast it is better for you if only you knew.
A few number of days. Whoever of you is ill or traveling, then the same count from different days; and as for those who can do so but with difficulty, they may redeem by feeding the needy. And whoever does good voluntarily, then it is better for him. And if you fast it is better for you if only you knew.
Days/times counted/numbered, so who was from you sick/diseased or on (a) journey/trip/voyage, so numbered/counted from other days/times, and on those who (can) endure/tolerate/bear it a ransom/redemption (of) feeding a poorest of poor/poor oppressed, so who volunteered goodness/generosity , so it is best for him, and that you fast (it is) best for you, if you are knowing
[fasting] during a certain number of days. But whoever of you is ill, or on a journey, [shall fast instead for the same] number of other days; and [in such cases] it is incumbent upon those who can afford it to make sacrifice by feeding a needy person. And whoever does more good than he is bound to do does good unto himself thereby; for to fast is to do good unto yourselves - if you but knew it
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(The fast is) (for) a prescribed number of days. So, whoever of you is sick or is on a journey, then a (fixed) number of other days; and against the ones who can afford it, there should be a ransom of food for an indigent man; (yet) whoever volunteers charitably, then it is most charitable on his part; and to fast is more charitable for you, in case you know
(Fast) a certain number of days; and (for) him who is sick among you, or on a journey, (the same) number of other days; and for those who can afford it there is a ransom: the feeding of a man in need - but whoso doeth good of his own accord, it is better for him: and that ye fast is better for you if ye did but know
Fasting is only for a certain number of days. One who is sick or on a journey has to fast the same number of days at another time. Those who can afford a redemption should feed a poor person. Good deeds performed on one's own initiative will be rewarded. However, fasting is better and will be rewarded. Would that you knew this
for days few in number. However, should any one of you be sick or on a journey, then (he should fast) a number of other days (equal to the missed ones); and those who have the strength, (still, they do not opt for fasting,) on them there is a fidyah (compensation), that is, the feeding of a poor person. Then whoever does good voluntarily, that is better for him. However, that you fast is better for you, if you only knew
(Fasting is for) a certain number of days; but if any one of you is ill, or on a journey (during the fasting days), he must Fast the same number of days at another time. Upon those who are able to Fast but with hardship, there is redemption, feeding a poor person. Who volunteers to do good things-; it is better for him (to Fast). Consequently, it is better for you that you Fast, if you have spiritual gift of knowledge.
(Fasting is obligatory for) a certain number of specified days. But if any of you is sick or on a journey, then the same number of other days (may be substituted). The one who suffers hardship (because of fasting) may (redeem himself and) feed a needy person. If he, of his own accord, does better (and feeds more than one person), then he would do so for his own good. However, it is much better for you to fast, if you only knew
(Fasting is for) a certain number of days. But if any one of you is ill or on a journey, then (he shall fast) an equal number of days at another time. For those who are able to Fast but with hardship, a redemption by feeding a poor man. Whosoever volunteers to do good - it is better for him; and that you should fast is better for you, if you only knew.
It is a religious observance that lasts for a fixed number of days. But those of you who are sick or proceeding on a journey shall compensate the fast by the same number of days at a later date. As for those who experience hardship caused by fasting, they appease Allah by expiation of feeding an indigent. Nonetheless, he who voluntarily offers to commit good shall find benevolence and benefaction indeed rewarding; and if you are able to fast, it profits you, if only you knew
Fastfor a fixed number of days, but if any of you is ill or on a journey then let him fastan equivalentnumber of days later. The obligatory compensation on those who do not fast,is to feed a needy person, if theycan afford it. However, anyone who voluntarily does good will benefit from that, butto fast would be better for you, if you knew.
˹Fast a˺ prescribed number of days. But whoever of you is ill or on a journey, then ˹let them fast˺ an equal number of days ˹after Ramaḍân˺. For those who can only fast with extreme difficulty, compensation can be made by feeding a needy person ˹for every day not fasted˺. But whoever volunteers to give more, it is better for them. And to fast is better for you, if only you knew.
A limited number of days, but if one of you is ill or on a journey, then a number of other days, and those who can should compensate by feeding the poor, and whoever does good out of his own accord, it is better for him, and that you fast is better for you if you knew.
Fast a certain number of days, but if any one among you is ill or on a journey, let him fast a similar number of days later; and for those that cannot¹ endure it there is a penance ordained: the feeding of a poor man. He that does good of his own accord shall be well rewarded; but to fast is better for you, if you but knew it
Specific days (are designated for fasting); if one is ill or traveling, an equal number of other days may be substituted. Those who can fast, but with great difficulty, may substitute feeding one poor person for each day of breaking the fast. If one volunteers (more righteous works), it is better. But fasting is the best for you, if you only knew
Fast for a specific number of days, and if someone is sick or traveling, then alternate days. For those who can afford a redemption should feed a poor person. If someone voluntarily does good, it is goodness for him. Fasting is good for you, if you only knew.
Fast for a specific number of days, and if someone is sick or traveling, then alternate days; and for those who can afford it there is a ransom: the feeding of a disabled person. Doing more voluntarily is good for you. Fasting is good for you if you only knew.
A counted days. So, whoever among you is diseased, or on a journey, so re-count from other days. And upon those who can't afford it: a ransom of feeding a needy person. So, whoever volunteers a goodness, so it is a goodness for him. And if you are fasting, it is good for you, if you know.
(Fast for) a certain number of days. But whoever among you is sick or on a journey, then (he shall fast) the same number of other days, and for those who are hardly to do it, (there is) a redemption by feeding an indigent. But whoever volunteers to do good, it is better for him; and it is better for you that you fast, if you did (only) know
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Just a certain number of days. But, if any of you is sick or is traveling, the number of days should be made up later. For those who can go through Abstinence only with hardship, there is compensation, the feeding of an indigent. Any additional charity will mean additional reward. However, if you knew better, the training course of Abstinence is good for you
For a certain number of days; but whoever among you is sick or on a journey, then (he shall fast) a (like) number of other days; and those who are not able to do it may effect a redemption by feeding a poor man; so whoever does good spontaneously it is better for him; and that you fast is better for you if you know
The prescribed fasting is for a fixed number of days, but whoso among you is sick or on a journey, shall fast the same number of other days; and for those who are able to fast only with great difficulty, is an expiation - the feeding of a poor man. And whoso does good of his own accord it is better for him. And fasting is good for you, if you only knew
for days numbered. But if any one of you be ill or on a journey, it is a number of other days, and for those who can bear it, the ransom of feeding an indigent person. Whosoever volunteers good, that is better for him, and to fast is better for you, if you but knew
(Fasting) for a fixed number of days; But if any of you is ill, or on a journey, the prescribed number (should be made up) from days later. For those who can fast but with hardship, is a ransom; The feeding of one who is in need. But he who will give more, by his own free will, it is better for him. And it is better for you that you fast, if you only knew
For a set number of days. However, if any of you is ill or on a journey, then on other days. And upon those who are able—a ransom of feeding a poor person. If you voluntarily do good, it’s better for you. Yet fasting is better for you, if only you knew.
For a specified number of days. But whoever among you is sick, or on a journey, then a number of other days. For those who are able: a ransom of feeding a needy person. But whoever volunteers goodness, it is better for him. But to fast is best for you, if you only knew
[Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them] - then an equal number of days [are to be made up]. And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day]. And whoever volunteers excess - it is better for him. But to fast is best for you, if you only knew
A certain number of days, but he amongst you who is ill or on a journey, then another number of days. And those who are able to fast may redeem it by feeding a poor person; and whoever volunteers good, then it is better for him; and if you fast it is better for you, if you know.
(Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (Should be made up) from days later. For those who can do it (With hardship), is a ransom, the feeding of one that is indigent. But he that w ill give more, of his own free will,- it is better for him. And it is better for you that ye fast, if ye only knew
(Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (Should be made up) from days later. For those who can do it (With hardship), is a ransom, the feeding of one that is indigent. But he that will give more, of his own free will,- it is better for him. And it is better for you that ye fast, if ye only knew
شَهۡرُ رَمَضَانَ ٱلَّذِیۤ أُنزِلَ فِیهِ ٱلۡقُرۡءَانُ هُدࣰى لِّلنَّاسِ وَبَیِّنَـٰتࣲ مِّنَ ٱلۡهُدَىٰ وَٱلۡفُرۡقَانِۚ فَمَن شَهِدَ مِنكُمُ ٱلشَّهۡرَ فَلۡیَصُمۡهُۖ وَمَن كَانَ مَرِیضًا أَوۡ عَلَىٰ سَفَرࣲ فَعِدَّةࣱ مِّنۡ أَیَّامٍ أُخَرَۗ یُرِیدُ ٱللَّهُ بِكُمُ ٱلۡیُسۡرَ وَلَا یُرِیدُ بِكُمُ ٱلۡعُسۡرَ وَلِتُكۡمِلُوا۟ ٱلۡعِدَّةَ وَلِتُكَبِّرُوا۟ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمۡ وَلَعَلَّكُمۡ تَشۡكُرُونَ ١٨٥
It was in the month of Ramadan that the Quran was revealed as guidance for mankind, clear messages giving guidance and distinguishing between right and wrong. So any one of you who is present that month should fast, and anyone who is ill or on a journey should make up for the lost days by fasting on other days later. God wants ease for you, not hardship. He wants you to complete the prescribed period and to glorify Him for having guided you, so that you may be thankful
It is the month of Ramadan in which the Qur’an was revealed, a guidance for mankind with clear proofs, and the criterion (between right and wrong). So whoever of you witnesses the crescent on the first night of the month, should fast therein, and whoever is sick or on a journey, fast the same number of days (make up from) other (later) days. Allah wants for you ease, and does not want hardship for you so that you complete the (same) number (of days), and that you should glorify Allah for guiding you so that you may be grateful to Him
The month of Ramadhan: therein was sent down the Qur'an: is a guidance unto mankind, and with evidences: one of the Books of guidance and the distinction. So whosoever of you witnesseth the month, he shall fast it, and whosoever sick or journeying, for him the like number of other days. Allah intendeth for you ease, and intendeth not for you hardship; so ye shall fulfil the number and shall magnify Allah for His having guided you,and haply ye may give thanks
Ramadan is the month in which the Qur'an was revealed as guidance to man and clear proof of the guidance, and criterion (of falsehood and truth). So when you see the new moon you should fast the whole month; but a person who is ill or travelling (and fails to do so) should fast on other days, as God wishes ease and not hardship for you, so that you complete the (fixed) number (of fasts), and give glory to God for the guidance, and be grateful
The Quran, which enables the realization of the truth and delineates the difference between the right and the wrong, has been revealed in the month of Ramadan. Whoever among you is present in this month should fast (experience the essence of fasting at every level). And whoever is ill or traveling can make up for the days that are missed. (HU) wants to facilitate experiencing your essential reality through fasting, not cause you hardship. By completing the required amount of days (HU) wants you to feel and appreciate His Akbariyyah, to the degree of your experience of the reality.
The month of Ramadan is the one in which the Qur´an was sent down as guidance for mankind, with Clear Signs containing guidance and discrimination. Any of you who are resident for the month should fast it. But any of you who are ill or on a journey should fast a number of other days. Allah desires ease for you; He does not desire difficulty for you. You should complete the number of days and proclaim Allah´s greatness for the guidance He has given you so that hopefully you will be thankful.
The month of Ramaá¸an is one in which the Qur’an was sent down as guidance to mankind, with manifest proofs of guidance and the Criterion. So let those of you who witness it fast [in] it, and as for someone who is sick or on a journey, let it be a [similar] number of other days. Allah desires ease for you, and He does not desire hardship for you, and so that you may complete the number, and magnify Allah for guiding you, and that you may give thanks
The month of Ramadan, in which the Qur’an was sent down as guidance for people, and as clear signs of Guidance and the Criterion (between truth and falsehood). Therefore whoever of you is present this month, must fast it, and whoever is so ill that he cannot fast or on a journey (must fast the same) number of other days. God wills ease for you, and He does not will hardship for you, so that you can complete the number of the days required, and exalt God for He has guided you, and so it may be that you will give thanks (due to Him)
The (lunar) month of Ramadzan is that in which the Qur'an (started to be) revealed as a guidance for the whole of mankind with its clear evidences (providing comprehensive) guidance and the Discrimination (between right and wrong). Therefore he who shall witness the month, should fast (for full month) during it, but he who is sick or is on a journey shall fast (to make up) the prescribed number in other days. Allah wishes facility for you and does not wish hardship for you. (This facility is given to you) that you may complete the number (of required fasts) and you may exalt the greatness of Allah for His having guided you, and that you may render thanks (to Him)
the month of Ramadan, wherein the Koran was sent down to be a guidance to the people, and as clear signs of the Guidance and the Salvation. So let those of you, who are present at the month, fast it; and if any of you be sick, or if he be on a journey, then a number of other days; God desires ease for you, and desires not hardship for you; and that you fulfil the number, and magnify God that He has guided you, and haply you will be thankful
Month of Ramadan is the one in which Quran, a guide for (all) the people and clear evidences of guidance and the criterion (of right and wrong), was sent down. So, any one of you who sees the month should fast in it. And anyone who is sick or traveling, then (he should fast) a number of other days. God wants ease for you, and He does not want difficulty for you, so that you complete the (mandated) number, and so that you magnify God for guiding you, and you may be thankful.
[The Islamic month of] Ramadan is the month on which this Qur’an was revealed: a guidance for mankind, with clear signs [indicating its divine source] and as a criterion to distinguish the right from the wrong [in absence of a divine standard for judgment, there is no such thing as right or wrong as everything is justifiable.] From now on, you must observe the fast in the month of Ramadan. Those who become sick or have to take a trip, must later make up for the lost fasting days. Let it be known that God wants to make it easy for you rather putting you through the hardship. Fasting [in the month of Ramadan] is a way of worship that God wants you to perform so that you may have the opportunity to Glorify God and to show your thanks and appreciation for His guidance
Ramadan is the month the Quran was revealed as a guide to humanity, as proof, and as the guidance and the criterion. So every one of you who are present during that month should spend it fasting, but if anyone is ill or on a journey, the prescribed period should be made up days later. God intends good for you, He does not want to make it difficult for you, instead He wants for you to complete the prescribed period, and to praise Him, for He has guided you, so that you might be grateful
(It was) the month of Ramadan in which the Recital was sent down as guidance for mankind, and as evident explanations of the guidance and the criterion. So whoever of you witnesses the month, then he shall fast it. But whoever is sick or on a journey, then (he must fast) a period of other days. Allah wants ease for you and does not want hardship for you, and that you should complete the period, and that you should glorify Allah for having guided you, and so that you may give thanks.
The month of Ramadhan, wherein was revealed the Koran, for a guidance to men, and for manifestations of guidance, and for a Discrimination. And he amongst you who beholds this month then let him fast it; but he who is sick or on a journey, then another number of days;- God desires for you what is easy, and desires not for you what is difficult,- that ye may complete the number, and say, 'Great is God,' for that He has guided you; haply ye may give thanks
The month of Ramadan in which was sent down the Qur’an - the guidance for mankind, the direction and the clear criteria (to judge between right and wrong); so whoever among you witnesses this month, must fast for the (whole) month; and whoever is sick or on a journey, may fast the same number in other days; Allah desires ease for you and does not desire hardship for you - so that you complete the count (of fasts), and glorify Allah’s greatness for having guided you, and so that you may be grateful
The month of Ramadan which is the one in which the Quran was sent down; guidance for the mankind and clear signs from the guidance and from the criterion. So whosoever is present among you in the month then let him fast in it. But whoever among you is sick or on a journey then [let him fast] a similar number of other days. Allah intends ease for you and He does not intend hardship for you and so that you may complete the prescribed number and that so you may acclaim the grandeur of Allah for that He has guided you and that perhaps you may offer gratitude.
The month of Ramadan shall ye fast, in which the Koran was sent down from heaven, a direction unto men, and declarations of direction, and the distinction between good and evil. Therefore let him among you who shall be present in this month, fast the same month; but he who shall be sick, or on a journey, shall fast the like number of other days. God would make this an ease unto you, and would not make it a difficulty unto you; that ye may fulfill the number of days, and glorify God, for that he hath directed you, and that ye may give thanks
The month of Ramadan, wherein was revealed the Quran as a Guidance to mankind, and as manifest Sign, and as a Discrimination. So he amongst you who is at his home during this month then let him fast through it; but he who is sick or on a journey, then an
The month of Ramadan is the month in which the Koran was sent down, a guidance for people, and clear verses of guidance and the criterion. Therefore, whoever of you witnesses the month, let him fast. But he who is ill, or on a journey shall (fast) a similar number (of days) later on. Allah wants ease for you and does not want hardship for you. And that you fulfill the number of days and exalt Allah who has guided you in order that you be thankful
As to the month Ramadhan in which the Koran was sent down to be man's guidance, and an explanation of that guidance, and of that illumination, as soon as any one of you observeth the moon, let him set about the fast; but he who is sick, or upon a journey, shall fast a like number of other days. God wisheth you ease, but wisheth not your discomfort, and that you fulfil the number of days, and that you glorify God for his guidance, and that you be thankful
The month of Ramazan, in which is sent down Al-Quran, a Guidance for mankind, and clear proofs for the guidance and Al-Furqan. So one of you who has witnessed the month must pass it in fasting. And who became sick or is in travel — then the prescribed period (is to be completed) from days later. Allah desires ease for you, He does not intend difficulty for you; and that you shall complete the prescribed number, and that you may glorify Allah realising that He has guided you and that you may pay thanks
The month of Ramadan is that in which the Quran was caused to descend—a guidance for humanity—and clear portents of the guidance, and the Criterion between right and wrong. So whoever of you bore witness to the month, then, formal fasting, and whoever had been sick or on a journey, then, a period of other days. God wants ease for you, and wants not hardship for you, so that you perfect the period and that you magnify God because He guided you so that perhaps you will give thanks.
Ramadan is the month in which was revealed the Qur’an. The Qur’an is guidance for humanity. It is evidence of that guidance and a criterion [for knowing right from wrong]. Every available person should spend the month fasting. A person who is sick or traveling may substitute other days. Allah wants to help you and not make things difficult for you to complete the given number of days for His glory and to increase your gratitude. You should be grateful for that.
It is the month of Ramadhan in which the Qur’an was revealed, a guidance for mankind with clear teachings showing the Right Way and a criterion of truth and falsehood. Therefore, anyone of you who witnesses that month should fast therein, and whoever is ill or upon a journey shall fast a similar number of days later on. Allah intends your well-being and does not want to put you to hardship. He wants you to complete the prescribed period so that you should glorify His Greatness and render thanks to Him for giving you guidance
Ramadan is the month in which the Qur´an was sent down: this Book is a perfect guidance for mankind and consists of clear teachings which show the right way and are a criterion of Truth and falsehood. Therefore from now on whoever witnesses it, it is obligatory on hire to fast the whole month, but if one be ill or on a journey, he should make up for the same number by fasting on other days. Allah desires to show leniency to you and does not desire to show any hardship. "therefore this method is being shown to you so that you may complete the number of Fast days and glorify Allah for the Guidance He has shown to you and be grateful to Him
The month of Ramadan is that in which the Qur'an was revealed, a guidance to men and clear proofs of the guidance and the Criterion. So whoever of you is present in the month, he shall fast therein, and whoever is sick or on a journey, (he shall fast) a (like) number of other days. Allah desires ease for you, and He desires not hardship for you, and (He desires) that you should complete the number and that you should exalt the greatness of Allah for having guided you and that you may give thanks
(It was the) month of Ramazan, during which the Quran was sent down (for the) guidance of human beings, and it (contains) clear explanations of the guidance and the distinction (between right and wrong). So whoever among you is present in the month of (Ramadan), let him then fast, and whoever is sick or on journey then (he should fast for the missed) number of days later. Allah intends ease for you and He does not intend hardship for you, and (this concession is given so) that you should complete the (required) number (of days), and that you should regard Allah Great for having guided you and that you should be grateful.
Month of Ramadan in which was revealed the Qur'aan — Guidance for mankind with clear substantiation thereof and the Criterion. One, who gets to witness the month, observes it in fasting. And whoever is ill or in journey, for him the count of the number of days of fasting is to be made up by observing fasts on other days. Allah wants to make things easy — and not difficult — for you to complete the number of days of fasting and hymn the greatness of Allah for the guidance that He has given you, and so that you do feel grateful
The month of Ramadan (is the month) in which the Qur’an has been sent down as guidance for mankind containing clear signs which lead (to the straight road) and distinguishing (the truth from falsehood). Therefore, he who witnesses this month must fast it, and he who is ill or on a journey should complete the count by (fasting on equal number of) other days. Allah desires ease for you and does not desire hardship for you so that you complete the prescribed number of fasting days, and that you glorify Him for the guidance which He has blessed you with, and that you may become grateful
A month in early autumn, in which the Quran was sent down as a guide to the people and a clarification of the guidance and the criterion. Therefore, whoever of you can observe the season, then let him fast therein. And whoever is ill or traveling, then the same number from different days. God wants to bring you ease and not to bring you hardship; and so that you may complete the count, and glorify God for what He has guided you, that you may be thankful
The month of Ramadhan, in which the Qur'an was revealed; as a guide to the people and clarities from the guidance and the Criterion. Whoever of you witnesses the month, then let him fast it. And whoever is ill or traveling, then the same number from different days. God wants to bring you ease and not to bring you hardship; and so that you may complete the count, and magnify God for what He has guided you, that you may be thankful.
An autumn month, in which the Qur'an was sent down as a guide to the people and a clarification of the guidance and the Criterion. Those of you who witness the month shall fast therein; and whoever is ill or traveling, then the same count from different days. God wants to bring you ease and not to bring you difficulty; and so that you may complete the count, and magnify God for what He has guided you to, and that you may be thankful.
(The) month (of) Ramadan , which the Koran was descended in it, (is) guidance to the people, and evidences from the guidance and the Separator of Right and Wrong/Koran , so who witnessed from you the month, so he should fast it (E) , and who was sick/diseased or on (a) journey/trip/voyage, so numbered/counted from other days. God wills/wants with you the ease/flexibility and does not want with you the difficulty/hardship , and to complete the term , and to greaten/magnify God on what He guided you, and maybe you thank/be grateful
It was the month of Ramadan in which the Qur'an was [first] bestowed from on high as a guidance unto man and a self-evident proof of that guidance, and as the standard by which to discern the true from the false. Hence, whoever of you lives to see this month shall fast throughout it; but he that is ill, or on a journey, [shall fast instead for the same] number of other days. God wills that you shall have ease, and does not will you to suffer hardship; but [He desires] that you complete the number [of days required], and that you extol God for His having guided you aright, and that you render your thanks [unto Him]
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185. The month of Ramadan (is the month) in which the Qur'an All-Supreme Reading) was sent down: a guidance to mankind, and supreme evidences of the guidance and the all-distinctive Criterion; So, whoever of you is present (Literally: witnesses the month) at the month, then he should fast it; and whoever is sick or on a journey, then a (fixed) number of other days. Allah wills for you ease, and He does not will difficulty for you (He wills) and that you should complete the (fixed) number. And magnify Allah for having guided you, and that possibly you would thank (Him)
The month of Ramadan in which was revealed the Qur'an, a guidance for mankind, and clear proofs of the guidance, and the Criterion (of right and wrong). And whosoever of you is present, let him fast the month, and whosoever of you is sick or on a journey, (let him fast the same) number of other days. Allah desireth for you ease; He desireth not hardship for you; and (He desireth) that ye should complete the period, and that ye should magnify Allah for having guided you, and that peradventure ye may be thankful
The month of Ramadan is the month in which the Quran was revealed; a guide for the people, the most authoritative of all guidance and a criteria to discern right from wrong. Anyone of you who knows that the month of Ramadan has begun, he must start to fast. Those who are sick or on a journey have to fast the same number of days at another time. God does not impose any hardship upon you. He wants you to have comfort so that you may complete the fast, glorify God for His having given you guidance, and that, perhaps, you would give Him thanks
The month of Ramadan is the one in which the Qur‘an was revealed as guidance for mankind, and as clear signs that show the right way and distinguish between right and wrong. So those of you who witness the month must fast in it. But the one who is sick, or is on a journey (should fast) as much from other days (as he missed). Allah intends (to provide) ease for you and does not intend (to create) hardship for you. All this is so that you may complete the number (of fasts as prescribed) and proclaim the Takbir of Allah for having guided you, and (so) that you may be grateful
The month of Ramaḍān (is the time) in which the ‘Qur'ân’ was sent down, as a source of inner guidance and spiritual transformation for mankind, and plausible verses of divine insight, and of the Criterion. Therefore, whoever among you witness the month must Fast it, but who was ill, or on a journey ought to Fast the same number of days at another time. Allâh desires ease for you, not desiring hardship for you. However (He wants) you to complete the period, to magnify Him for giving you the revelation in the knowledge of Him, and to express your deepest gratitude (to Him for His endless blessings).
Ramadhan is the month during which the Qur´an was revealed. It is (not only) the guidance for mankind, (but is also) the self-evident proof of (the truth of) that guidance, and (it is) the criterion (of the right and the wrong conduct). Whoever among you lives to see that month, must observe fasts (during that month). Whoever among you is sick or on a journey, (must fast) the same number of other days. Allah wants to make matters easy for you; He does not want to impose hardships on you. So complete the period (of fasting). Glorify Allah (and thank Him) for the guidance He has granted. Perhaps, you would be grateful
The month of Ramadan, in which the Qur'ân was revealed as the Source of Enlightenment for mankind and self-evident proof of salvation, and as the eternal standard by which to distinguish right from wrong. So whosoever of you witnesses the month must fast during the entire month. And whosoever is sick or on a journey (shall fast) the same number of other days. Allâh desires to provide ease for you and doesn’t desire to create difficulties for you. And (He desires that) you should complete the (prescribed) period, and that you should celebrate the greatness of Allâh for giving you the awesome opportunity for receiving salvation and that you may show appreciation and gratitude.
Ramadan is the month of fasting during which the Quran’s poignant disclosure was revealed to guide people into all truth; its clear revelations guide out of darkness and superstition and eliminate want of spiritual and intellectual vision into illumination and mental enlightenment, and its precepts are the standard to judge right or wrong. Therefore, he who grasps sight of the birth of the moon shall begin to fast. But he who is sick or proceeding on a journey shall fast the same number of days at a later time. Allah purposes to put you at ease and not make you experience discomfort. He wants you to complete the course of fasting so that you praise Allah and extol His glorious attributes for His guidance to the path of righteousness and that you may hopefully impel yourselves to feel gratitude
The Quran was revealed in the month of Ramadan; the Quranis a guidance for people, it contains clear teachings and distinguishes right from wrong; whoever is present in the month must fast in it, but, if anyone is ill or on a journey, then let them fastan equivalentnumber of days later. Allah wants ease for you, not difficulty, and wants to see you complete the compulsorynumber of fasts. So,glorify Allah for guiding you, and be ever-thankful
Ramaḍân is the month in which the Quran was revealed as a guide for humanity with clear proofs of guidance and the standard ˹to distinguish between right and wrong˺. So whoever is present this month, let them fast. But whoever is ill or on a journey, then ˹let them fast˺ an equal number of days ˹after Ramaḍân˺. Allah intends ease for you, not hardship, so that you may complete the prescribed period and proclaim the greatness of Allah for guiding you, and perhaps you will be grateful.
The month of Ramadan is the one when the Qur´an was revealed as a guidance for mankind and a clarification of the guidance and the distinction (between right and wrong). So if one of you witnesses the month, let him fast it. And if someone is ill or on a journey, then a number of other days. Allah wills ease for you not hardship, and that you should complete the number and exalt Allah for having guided you, so that you should give thanks.
It was in the month of Ramaḑān that the Koran was revealed, a guide for mankind with proofs of guidance and Salvation.² Therefore whoever of you is present in that month let him fast. And he who is ill or on a journey shall fast a similar number of days later on. God desires your well-being, not your discomfort. He desires you to fast the whole month so that you may magnify God for His guidance and render thanks
Ramadan is the month during which the Quran was revealed, providing guidance for the people, clear teachings, and the statute book. Those of you who witness this month shall fast therein. Those who are ill or traveling may substitute the same number of other days. GOD wishes for you convenience, not hardship, that you may fulfill your obligations, and to glorify GOD for guiding you, and to express your appreciation.
The month of Ramadan is when the Qur'an was revealed, giving guidance to humanity, and clear messages of guidance and a standard for distinguishing right from wrong. Whoever lives to see this month should fast. Whoever is sick or traveling should fast on alternate days. God wants it to be easy for you, not hard, so you can complete the days you missed. So praise God for his guidance to you, and give thanks.
The month of Ramadan is when the Qur’an was sent down , giving guidance to humanity, and clear messages of guidance, and a standard for distinguishing right from wrong. Whoever lives to see this month should fast. Whoever is sick or traveling should fast later alternate days. God wants it to be easy for you, not hard, so you can complete the days you missed. So praise God for his guidance to you, and give thanks.
Ramadan Month which is in it, The Quran was sent down. A guidance for the people, and proofs among the guidance, and the Criterion. So, whoever among you witnessed the month, so he shall fast it. And whoever is diseased, or on a journey, then re-count from other days. Allah wants the ease with you, and does not want with you the hardship, and you should complete the counting, and aggrandize Allah upon what He has guided you, and perhaps you may be thankful.
The month of Ramadan that wherein the Qur'an was sent down to be a guidance for mankind, and as clear signs of guidance and a criterion (between right and wrong) . Therefore, whoever of you is present (at his home) during the month, he shall fast therein and whoever is sick or on a journey, he shall then (fast) the same number of other days; Allah desires ease for you, and He does not desire hardship for you; so you should complete the number (of days decreed) , and exalt Allah for His having guided you, and that haply you might be grateful (to Him)
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The month of Ramadhan has been chosen for your collective training because this is the month in which Revelation of the Qur'an began (with the most revolutionary and Benevolent Message ever). It is Guidance for mankind, and it clearly explains the 'why' of every Rule. And it is the Criterion of right and wrong. So, whoever is at home during this month should participate in the program. Whoever of you is sick or on a journey, let him do Abstinence later. Allah desires for you ease. He desires not hardship for you - and that you should complete the period. (Do not treat this program as just a ritual). The objective of this training is to establish the Greatness of Allah on earth for having placed you on a well-lighted road, and then being practically grateful by sharing His Bounties with others
The month of Ramazan is that in which the Quran was revealed, a guidance to men and clear proofs of the guidance and the distinction; therefore whoever of you is present in the month, he shall fast therein, and whoever is sick or upon a journey, then (he shall fast) a (like) number of other days; Allah desires ease for you, and He does not desire for you difficulty, and (He desires) that you should complete the number and that you should exalt the greatness of Allah for His having guided you and that you may give thanks
The month of Ramadaan is that in which the Qur'an was revealed as a guidance for mankind with clear proofs of guidance and discrimination. Therefore, whosoever is present at home in this month let him fast therein. But whoso is temporarily sick or on a journey, shall fast the same number of other days, ALLAH desires ease for you and HE desires not hardship for you, and HE desires that you may complete the number, and that you may exalt ALLAH for HIS having guided you and that you may be grateful
The month of Ramadan is that wherein the Quran was sent down as guidance to mankind, as clear proofs of guidance, and as the Criterion. Let him among you who is present fast during that [month]. And whosoever is ill or on a journey, it is a number of other days. God desires ease for you, and He does not desire hardship for you. [It is] so that you may complete the number and magnify God for having guided you, that haply you may give thanks
The month of Ramadan is the (month) in which was sent down the Quran as a guide to mankind, also Clear (Signs for) guidance and judgment (between right and wrong); So every one of you who is present (at his home) during that month should spend it in fasting. But, if any one is ill or on a journey, the prescribed period (should be made up) by days later. Allah intends every facility for you; He does not want to put you to difficulties. (He wants you) to complete the prescribed period. And to glorify Him because He has guided you; And for this reason, you should be grateful to Him
Ramadan is the month in which the Quran was revealed, as guidance for humanity, with clear signs of guidance, and the criterion. Whoever among you witnesses the month should fast it. But if anyone is ill or on a journey, then an equal number of other days. God intends ease for you, not hardship. So complete the prescribed period, glorify God for guiding you, and express gratitude.
Ramadan is the month in which the Quran was revealed. Guidance for humanity, and clear portents of guidance, and the Criterion. Whoever of you witnesses the month, shall fast it. But whoever is sick, or on a journey, then a number of other days. God desires ease for you, and does not desire hardship for you, that you may complete the number, and celebrate God for having guided you, so that you may be thankful
The month of Ramadhan [is that] in which was revealed the Qur'an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful
The month of Ramadan, the one in which was revealed the Quran, a guidance to mankind, and clear proofs of the guidance, and the Criterion. So whoever witnesses the month then let him fast it; and whoever is sick or on a journey, then another number of days; - God desires for you what is easy, and desires not for you what is difficult, - and that you fulfill the number, and magnify God that He has guided you, and perhaps you may be thankful.
Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. God intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful
Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful
وَإِذَا سَأَلَكَ عِبَادِی عَنِّی فَإِنِّی قَرِیبٌۖ أُجِیبُ دَعۡوَةَ ٱلدَّاعِ إِذَا دَعَانِۖ فَلۡیَسۡتَجِیبُوا۟ لِی وَلۡیُؤۡمِنُوا۟ بِی لَعَلَّهُمۡ یَرۡشُدُونَ ١٨٦
[Prophet], if My servants ask you about Me, I am near. I respond to those who call Me, so let them respond to Me, and believe in Me, so that they may be guided
And when My servants ask you (Muhammad) about Me, then (answer them), indeed I am near (to them). I respond to the call of the caller when calls on Me (without any mediator). So let them respond to Me and believe in Me so that they may be rightly guided.
And when My bondsmen ask thee regarding Me, then verily I am Nigh; I answer the call of the caller when he calleth unto Me, ; so let them answer Me and believe in Me, haply they may be rightly directed
When My devotees enquire of you about Me, I am near, and answer the call of every supplicant when he calls. It behoves them to hearken to Me and believe in Me that they may follow the right path
So, if my servants ask you of ME, undoubtedly I am Qarib (as close as the limits of one’s understanding; remember the verse ‘I am closer to you than your jugular vein’!) I respond to those who turn to me (in prayer). So let them respond to me and believe in me so that they experience their maturation.
If My slaves ask you about Me, I am near. I answer the call of the caller when he calls on Me. They should therefore respond to Me and believe in Me so that hopefully they will be rightly guided.
When My servants ask you about Me, [tell them that] I am indeed nearmost. I answer the supplicant’s call when he calls Me. So let them respond to Me, and let them have faith in Me, so that they may fare rightly
And when (O Messenger) My servants ask you about Me, then surely I am near: I answer the prayer of the suppliant when he prays to Me. So let them respond to My call (without hesitation), and believe and trust in Me (in the way required of them), so that they may be guided to spiritual and intellectual excellence and right conduct
And when My servants ask you concerning Me (tell them), I am nearby indeed, I answer the prayer of the supplicant when he prays to Me, so they should respond to My call, and believe in Me (that I possess all these attributes) so that they may proceed in the right way
And when My servants question thee concerning Me -- I am near to answer the call of the caller, when he calls to Me; so let them respond to Me, and let them believe in Me; haply so they will go aright
When My servants ask you about Me, I am indeed near, answering the call of the caller when he calls on Me. So, they should answer Me (and My commands) and believe in Me, so they may be on the right way.
When My servants ask you (Mohammad) about me, let them know that I am closer than what they think to themselves. I answer their prayers when they call upon me; they, too, should listen to my call as this is the only way to be guided to the right path
When My servants ask you concerning Me, I am indeed near. I listen to the prayer of every suppliant when he calls on Me. Let them also, willingly, listen to My call, and believe in Me, that they may walk in the right way
And when My servants ask yousg about Me—indeed, I am near; I respond to the call of the caller when he calls upon Me. So let them respond to Me and let them have faith in Me, that they may become prudent.
When my servants ask thee concerning me, then, verily, I am near; I answer the prayers prayer whenever he prays to me. So let them ask me for an answer, and let them believe in me; haply they may be directed aright
And O dear Prophet (Mohammed - peace and blessings be upon him), when My bondmen question you concerning Me, then surely I am close; I answer the prayer of the supplicant when he calls on Me, so they must obey Me and believe in Me, so that they may attain guidance
And if My servants ask you about Me then know that I am indeed close. I answer the call of the caller if he calls Me. Therefore, let them respond to Me and let them believe in Me perhaps they will find guidance to the right way.
When my servants ask thee concerning me, verily I am near; I will hear the prayer of him that prayeth, when he prayeth unto me: But let them hearken unto me, and believe in me, that they may be rightly directed
When My servants ask you concerning Me, then, verily, I am near; I listen to the prayer of every suppliant when ever he calls to Me. So let them also, with a will, listen to My call, and let them believe in Me; per chance (or possibly) they may be direc
When My worshipers ask you about Me, I am near. I answer the supplication of the suppliant when he calls to Me; therefore, let them respond to Me and let them believe in Me, in order that they will be righteous
And when my servants ask thee concerning me, then will I be nigh unto them. I will answer the cry of him that crieth, when he crieth unto me: but let them hearken unto me, and believe in me, that they may proceed aright
And when My Ibad ask you concerning Me, so indeed I am very close (to them). I respond to the call of one who calls when he has given a call to Me. So they must respond to Me and must Believe in Me so that they may walk in the right way
And when My servants asked thee about Me, then, truly, I am near. I answer the call of one who calls when he will call to Me. So let them respond to Me and let them believe in Me, so that perhaps they will be on the right way.
When My servants ask you about Me, I am truly close. I listen to the prayer of everyone who prays to Me. May they also respond to Me. May they believe in Me so they may be led the right way.
When my servants question you about Me, tell them that I am very close to them. I answer the prayer of every suppliant when he calls Me; therefore, they should respond to Me and put their trust in Me, so that they may be rightly guided
And if My servants ask you, O Prophet. concerning Me, tell them that I am quite near to them. I hear and answer the prayer of the suppliant, when he calls to Me. So let them respond to My call and believe in Me. Convey this to them, O Prophet; perhaps they may be guided aright
And when My servants ask thee concerning Me, surely I am nigh. I answer the prayer of the suppliant when he calls on Me, so they should hear My call and believe in Me that they may walk in the right way
And when My servants ask you about Me, then I am certainly near, I respond to the prayer of one who prays,
And when my devotees ask for Me, I am indeed close to them. I respond to the call of a caller, when he calls Me. Let them then respond to Me and believe in Me, so that they tread the right path
And, (O Beloved,) when My servants ask you about Me, (tell them:) ‘I am near. I reply the call of the supplicant whenever he calls Me out. So they should embrace My obedience and have (firm) faith in Me so that they may find the (coveted) road (leading straight to the destination).
And if My servants ask you about Me, I am near answering the calls of those who call to Me. So let them respond to Me and believe in Me that they may be guided
And if My servants ask you about Me, I am near answering the calls of those who call to Me. So let them respond to Me and believe in Me that they may be guided.
And if My servants ask you about Me, I am near answering the calls of those who call to Me. So let them respond to Me and believe in Me that they may be guided.
And if My worshippers/slaves asked/questioned you about Me, so I am near/close, I answer/reply the caller's/requester's call/request/prayer if (he) called/requested/prayed (to) Me , so they should answer/reply to Me and they should believe in Me (E), maybe they be correctly guided
AND IF My servants ask thee about Me - behold, I am near; I respond to the call of him who calls, whenever he calls unto Me: let them, then, respond unto Me, and believe in Me, so that they might follow the right way
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And when My bondmen ask you concerning Me, then, surely I am near; I answer the invocation of the invoker when he invokes Me; so let them respond (to) Me, and let them believe in Me, so that possibly they would respond right-mindedly
And when My servants question thee concerning Me, then surely I am nigh. I answer the prayer of the suppliant when he crieth unto Me. So let them hear My call and let them trust in Me, in order that they may be led aright
(Muhammad), if any of My servants ask you about Me, tell them that the Lord says, "I am near; I accept the prayers of those who pray." Let My servants answer My call and believe in Me so that perhaps they may know the right direction
When My servants ask you about Me, then (tell them that) I am near. I respond to the call of one when he prays to Me; so they should respond to Me, and have faith in Me, so that they may be on the right path
When My (devoted) servants ask you, (O’ Muhammad), concerning Me, (let them be sure that) I am so near. I answer the prayer of the suppliant when he implores and prays to Me. Therefore, let them comply with everything I have commanded, and believe in Me, so that they may achieve a high level of spiritual insight.
And when My servants ask about Me (tell them that) in fact, I am (always) nearby. I answer the prayers and pleas of the callers when they implore Me. Therefore, they should submit to Me and believe in Me. Perhaps, they would be led along the right path
And when My (devoted) servants ask you concerning Me, (let them be sure that) I am so near. I answer the prayer of the suppliant when he implores Me. Now, therefore, let them comply with everything I have commanded, and affirm their Faith in Me so that they may experience continuous spiritual growth.
Should My servants call upon you, O Muhammad, for informing them about My attributes, then emphatically express that I am in their immediate proximity; I respond favourably to the humble petitioner’s prayer when he addresses Me. But those who aim for My blessings are expected to raise their internal consciousness, responding favourably to My system of faith and worship and believe in Me with faithful hearts, that they may hopefully be guided to the path of righteousness
If My servants ask you about Me, tell them thatI am near, I answer the prayer of the prayerful whenever he prays to Me. So, let them obey Me, and believe in Me so they may be guided
When My servants ask you ˹O Prophet˺ about Me: I am truly near. I respond to one’s prayer when they call upon Me. So let them respond ˹with obedience˺ to Me and believe in Me, perhaps they will be guided ˹to the Right Way˺.
And when My servants ask you about Me, I am near: I answer the call of (every) caller, if he calls on Me. So let them respond to Me and believe in Me, so that they go right.
If My servants question you about Me, tell them that I am near. I answer the prayer of the suppliant when he calls to Me; therefore let them answer My call and put their trust in Me, that they may be rightly guided
When My servants ask you about Me, I am always near. I answer their prayers when they pray to Me. The people shall respond to Me and believe in Me, in order to be guided.
If My worshipers ask you about Me, I am near, answering the prayer of the one who prays to Me. They should respond to Me and believe in Me in order to be guided.
If My worshipers ask you about Me, I am near, answering the prayer of the one who prays to Me. They should respond to Me and believe in Me in order to be guided.
And if my slaves ask you about Me? So, I Am near; I answer the caller’s call if he called Me. So, let them respond for Me, and believe in Me, perhaps they may be rightly guided.
When My servants ask you concerning Me, then (say unto them:) verily I am nigh: I answer the prayer of every supplicant when he calls on Me; so (they should) hearken unto My call, and believe in Me, in order that they may be led aright
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(This training program has nothing to do with asceticism or self-denial in any way. The mystics think that enduring hardships and denying themselves the basic needs will bring them close to God). And if My servants ask you concerning Me, behold, I am indeed near. I respond to the call of whoever calls, whenever he calls unto Me. So let them hear My Call and let them trust in Me, that they may be led aright
And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way
And when MY servants ask thee about ME, say `I am near. I answer the prayer of the supplicant when he prays to ME. So they should hearken to ME and believe in ME that they may follow the right way
When My servants ask thee about Me, truly I am near. I answer the call of the caller when he calls Me. So let them respond to Me and believe in Me, that they may be led aright
When My servants ask you concerning Me, I am indeed close to them: I listen to the prayer of every (humble) caller when he calls Me: Let them also, listen to My call and believe in Me, that they may be led to the right way
When My servants ask you about Me, I am near—I respond to the call of the caller when he calls upon Me. So, let them respond to Me and believe in Me, that they may be guided.
And when My servants ask you about Me, I Am near; I answer the call of the caller when he calls on Me. So let them answer Me, and have faith in Me, that they may be rightly guided
And when My servants ask you, [O Muhammad], concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided
And when My servants ask you about Me, then indeed I am near. I answer the call of the caller when he calls on Me. So let them respond to Me and let them believe in Me; perhaps they may be directed aright.
When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way
When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way
أُحِلَّ لَكُمۡ لَیۡلَةَ ٱلصِّیَامِ ٱلرَّفَثُ إِلَىٰ نِسَاۤىِٕكُمۡۚ هُنَّ لِبَاسࣱ لَّكُمۡ وَأَنتُمۡ لِبَاسࣱ لَّهُنَّۗ عَلِمَ ٱللَّهُ أَنَّكُمۡ كُنتُمۡ تَخۡتَانُونَ أَنفُسَكُمۡ فَتَابَ عَلَیۡكُمۡ وَعَفَا عَنكُمۡۖ فَٱلۡءَـٰنَ بَـٰشِرُوهُنَّ وَٱبۡتَغُوا۟ مَا كَتَبَ ٱللَّهُ لَكُمۡۚ وَكُلُوا۟ وَٱشۡرَبُوا۟ حَتَّىٰ یَتَبَیَّنَ لَكُمُ ٱلۡخَیۡطُ ٱلۡأَبۡیَضُ مِنَ ٱلۡخَیۡطِ ٱلۡأَسۡوَدِ مِنَ ٱلۡفَجۡرِۖ ثُمَّ أَتِمُّوا۟ ٱلصِّیَامَ إِلَى ٱلَّیۡلِۚ وَلَا تُبَـٰشِرُوهُنَّ وَأَنتُمۡ عَـٰكِفُونَ فِی ٱلۡمَسَـٰجِدِۗ تِلۡكَ حُدُودُ ٱللَّهِ فَلَا تَقۡرَبُوهَاۗ كَذَ ٰلِكَ یُبَیِّنُ ٱللَّهُ ءَایَـٰتِهِۦ لِلنَّاسِ لَعَلَّهُمۡ یَتَّقُونَ ١٨٧
You [believers] are permitted to lie with your wives during the night of the fast: they are [close] as garments to you, as you are to them. God was aware that you were betraying yourselves, so He turned to you in mercy and pardoned you: now you can lie with them- seek what God has ordained for you- eat and drink until the white thread of dawn becomes distinct from the black. Then fast until nightfall. Do not lie with them during the nights of your devotional retreat in the mosques: these are the bounds set by God, so do not go near them. In this way God makes His messages clear to people, that they may guard themselves against doing wrong
It is made lawful for you on the night of the fasts to approach your wives; they are garments for you, and you are garment for them. Allah knows that you were deceiving yourselves, so He accepted your repentance and forgave you. So now you can approach your wives and seek what Allah has ordained for you (offspring). Eat and drink until the white thread (light of dawn) becomes distinct to you from the black thread (darkness of night), then complete fasts till the nightfall. And don’t approach them (your wives) while you are confining yourselves in the Masjids (I’tikaf during the last 10 days of Ramadan). These are the limits of Allah, so don’t approach them. Allah makes clear His Verses to mankind so that they may become pious.
Allowed unto you, on the night of fasts, is consorting with your women. they are a garment unto you, and ye are a garment unto them. Allah knoweth that ye have been defrauding yourselves, so He hath relented toward you and pardoned you. Wherefore now copulate with them, and seek that which Allah hath prescribed for you, and eat and drink, Until the white thread becometh manifest unto you from the black thread of the dawn; thereafter complete the fast till night fall. And copulate not with them While ye are retreating in the mosques. These are the bounds of Allah, wherefore approach them not. Thus Allah expoundeth all His signs unto mankind that haply they may fear Him
You are allowed to sleep with your wives on the nights of the fast: They are your dress as you are theirs. God is aware you were cheating yourselves, so He turned to you and pardoned you. So now you may have intercourse with them, and seek what God has ordained for you. Eat and drink until the white thread of dawn appears clear from the dark line, then fast until the night falls; and abstain from your wives (when you have decided) to stay in the mosques for assiduous devotion. These are the bounds fixed by God, so keep well within them. So does God make His signs clear to men that they may take heed for themselves
It has been made permissible for you to approach (unite with) your wives on the nights preceding fasting. You are their garments and they are your garments (the most intimate person in one’s worldly life.) Allah knows that you have been unjust to yourselves (by abstaining from sexual relations throughout the nights) and accepted your repentance and forgave you. So approach them in accord with Allah’s creed. Eat and drink until the day begins (the break of twilight) then experience Siyam (fasting) until the night. Do not approach your wives while you are in retreat in the masjids. These are the limitations Allah puts, so do not go near them. Thus, Allah explains His signs so that you may be protected.
On the night of the fast it is lawful for you to have sexual relations with your wives. They are clothing for you and you for them. Allah knows that you have been betraying yourselves and He has turned towards you and excused you. Now you may have sexual intercourse with them and seek what Allah has written for you. Eat and drink until you can clearly discern the white thread from the black thread of the dawn, then fulfil the fast until the night appears. But do not have sexual intercourse with them while you are in retreat in the mosques. These are Allah´s limits, so do not go near them. In this way does Allah make His Signs clear to people so that hopefully they will have taqwa.
You are permitted, on the night of the fast, to go into your wives: they are a garment for you, and you are a garment for them. Allah knew that you used to betray yourselves, so He pardoned you and excused you. So now consort with them, and seek what Allah has ordained for you, and eat and drink until the white streak becomes manifest to you from the dark streak at the crack of dawn. Then complete the fast until nightfall, and do not consort with them while you dwell in confinement in the mosques. These are Allah’s bounds, so do not approach them. Thus does Allah clarify His signs for mankind so that they may be Godwary
It is made lawful for you to go in to your wives on the night of the Fast. (There is such intimacy between you that) they are a garment for you (enfolding you to protect you against illicit relations and beautifying you) and you are (in the same way for the same reasons) a garment for them. God knows that (you felt that) you were betraying yourselves (by doing what you supposed was prohibited), and has turned to you in lenience (and protected you from possible sins by not legislating such a prohibition). So now associate in intimacy with them and seek what God has ordained for you. And (you are permitted to) eat and drink until you discern the white streak of dawn against the blackness of night; then observe the Fast until night sets in. But do not associate in intimacy with them (your wives) during the period when you are in retreat in the mosques. These are the bounds set by God; do not draw near them (keep a safe distance away from them). Thus does God make His Revelations clear to people, so that they may attain piety and be protected against the punishment therefor
(Though during Fasting you must abstain from all the urges of nature including the sexual urge) it is made lawful for you on the nights of the fasts to approach and lie with your wives (for sexual relationship). They are (a sort of) garment for you and you are (a sort of) garment for them. Allah knows that you have been doing injustice to yourselves (by restricting conjugal relations with your wives even at night), so He turned to you with mercy and provided you relief; now enjoy their company (at night during Ramadzan) and seek what Allah has ordained for you. Eat and drink till the white streak of the dawn becomes distinct to you from the black streak (of the darkness), then complete the fast till nightfall. And you shall not lie with them (- your wives) while you perform I`tikaf (- while you are secluding in the mosque for prayer and devotion to God). These are the limits (imposed) by Allah so do not approach these (limits). Thus does Allah explains His commandments for people that they may become secure against evil
Permitted to you, upon the night of the Fast, is to go in to your wives; -- they are a vestment for you, and you are a vestment for them. God knows that you have been betraying yourselves, and has turned to you and pardoned you. So now lie with them, and seek what God has prescribed for you. And eat and drink, until the white thread shows clearly to you from the black thread at the dawn; then complete the Fast unto the night, and do not lie with them while you cleave to the mosques. Those are God's bounds; keep well within them. So God makes clear His signs to men; haply they will be godfearing
It is made lawful for you to approach your wives (to have sex with them) during the night of fasting (day). They are your clothes, and you are their clothes (to cover and complement each other). God knew that you betray yourselves, so He turned to you and excused you, so now you may have intercourse with them and look for what God mandated for you. And eat and drink until the white line becomes clear to you from the dark line at dawn, then complete the fast until the nightfall. And do not have intercourse with them while you are in retreat for devotion in the mosque. That is the limit set by God, so do not go near it. This is how God makes His signs clear to people, so they may be cautious (of God).
[Although Ramadan is an opportunity to get closer to God through forgetting the mundane necessities of life such as eating, drinking, etc.,] I do not mind the continuation of your marital relationship with your wives after the fasting is completed at night. Your wives are like garments for you and you are like garments to your wives. Your Lord knew very well that [in spite of the fact that the sexual relations with your wives had never been prohibited,] You had developed a sinful attitude towards it; God has already forgiven you for this presumptuous attitude. Now it is clearly declared that you have the permission to have intercourse and enjoy all that God has made lawful for you. Therefore, after having broken the fast, eat, drink [and continue your normal life] until you see the white streak of dawn replacing the blackness of night. Then start fasting [and abstain from eating, drinking, sex inhaling heavy particles such as smoking] until the night fall. If you decide to confine yourselves to the Mosque [during the last ten days of Ramadan], you should abstain from having sex. The above mentioned are the lines drawn by your Lord; do not even approach the line. See how the Lord makes His Revelations clear to mankind; may man choose to respect the Lord
Encouraged for you on the night of the fast is sexual relations with your wives. They are garments for you and you are garments for them. God knows what you used to do secretly among yourselves, but He turned to you and forgave you. So associate with them now, and seek what God has ordained for you. And eat and drink until the white thread of dawn appears to you distinct from its black thread. Then continue to fast until night. But do not be intimate with your wives while you are in retreat in the masjid. Those are limits set by God, do not come near it. God makes clear His signs to humanity, that they may become realized
Permitted for youpl is intercourse with your women on the night of the fast; they are a garment for you and you are a garment for them. Allah has known that you used to betray yourselves, but He granted you repentance and accepted it from you and pardoned you. So approach them now and seek what Allah has prescribed for you, and eat and drink until the white thread becomes evident to you from the black thread at dawn, then complete the fast to the night. But do not approach them while you are consecrating yourselves in the mosques. These are the limits of Allah, so do not come near them. Allah thus clarifies His signs to mankind, that they may become mindful (of Him).
Lawful for you on the night of the fast is commerce with your wives; they are a garment unto you, and ye a garment unto them. God knows that ye did defraud yourselves, wherefore He has turned towards you and forgiven you; so now go in unto them and crave what God has prescribed for you, and eat and drink until a white thread can be distinguished by you from a black one at the dawn. Then fulfil the fast until the night, and go not in unto them, and ye at your devotions in the mosques the while. These are the bounds that God has set, so draw not near thereto. Thus does God make manifest His signs to men, that haply they may fear
Going to your wives during the nights of the fast is made lawful for you; they are coverings for you and you are coverings for them; Allah knows that you were deceiving yourselves (in this respect), so He accepted your penance and forgave you; so cohabit with them and seek what Allah has destined for you - and eat and drink until the white thread becomes distinct to you from the black thread at dawn - then complete the fast till nightfall; and do not touch women while staying in seclusion for worship in the mosques; these are the limits imposed by Allah, so do not go near them; this is how Allah explains His verses to mankind so that they may attain piety
It has been made lawful for you in the night of the fasting to approach your wives. They are a garment for you and you are a garment for them. Allah is fully aware that you used to cheat your own souls but He has accepted your repentance and has pardoned you. Therefore now hold intercourse with them and seek that which Allah has written for you and eat and drink until the white thread becomes distinct for you from the black thread of the dawn. Then complete the fast up till the night and do not hold intercourse with them while you are in retreat in the mosques. Those are the boundaries of Allah therefore do not come near them. Thus Allah makes clear His signs for the mankind perhaps they will guard their own souls.
It is lawful for you on the night of the fast to go in unto your wives; they are a garment unto you, and ye are a garment unto them. God knoweth that ye defraud your selves therein, wherefore he turneth unto you, and forgiveth you. Now therefore go in unto them; and earnestly desire that which God ordaineth you, and eat and drink until ye can plainly distinguish a white thread from a black thread by the day-break: Then keep the fast until night, and go not in unto them, but be constantly present in the places of worship. These are the prescribed bounds of God, therefore draw not near them to transgress them. Thus God declareth his signs unto men, that they may fear him
Lawful for you on the night of the fast is association with your wives; they are a garment unto you, and you a garment unto them. Allah knows that you did defraud yourselves, wherefore He has turned towards you and forgiven you; so now go in unto them and crave what Allah has prescribed (or ordained) for you, and eat and drink until a white thread can be distinguished by you from a black one at the dawn. Then fulfil the fast until the night, and go not in unto them while you are at your devotions in the mosques. These are the bounds that Allah has set, so draw not near thereto. Thus does Allah make manifest His signs to men, that per chance (or possibly) they may learn restraint
Permitted to you, on the night of the Fast, is the approach to your wives; they are raiments for you, as you are raiments for them. Allah knows that you have been deceiving yourselves. He has accepted and pardoned you. Therefore, you may now touch them and seek what Allah has ordained for you. Eat and drink until the white thread becomes clear to you from a black thread at the dawn. Then resume the fast till nightfall and do not touch them while you cleave to the mosques. These are the Bounds of Allah, do not come near them. As such He makes known His verses to people so that they will be cautious
You are allowed on the night of the fast to approach your wives: they are your garment and ye are their garment. God knoweth that ye defraud yourselves therein, so He turneth unto you and forgiveth you! Now, therefore, go in unto them with full desire for that which God hath ordained for you; and eat and drink until ye can discern a white thread from a black thread by the daybreak: then fast strictly till night, and go not in unto them, but rather pass the time in the Mosques. These are the bounds set up by God: therefore come not near them. Thus God maketh his signs clear to men that they may fear Him
Has been made lawful to you, during the night of the Fasts the sexual approach to your wives. They are a garment to you and you are a garment to them. Allah knew that you: you continued to curtail from the rights of yourselves, so He turned in attention to you and forgave you. So now have sexual relations with them and seek (the pleasure or progeny) whatever Allah has written for you. And continue to eat and drink until becomes evident to you the white linear area from the dark linear area (on the sky) at the break of dawn. Then complete the fasts till it is night (and the sun is no more visible). And do not have sexual relations with them while you are in Itikaf in the mosques. These are the limits (set) by Allah, so don’t stand at its edge. Thus Allah explains His statements for mankind so that they may become Al-Muttaqun
It is permitted for you on the nights of formal fasting to have sexual intercourse with your wives. They (f) are a garment for you and you are a garment for them (f). God knew that you had been dishonest to yourselves so He turned to you in forgiveness and pardoned you. So now lie with them (f) and look for what God prescribed for you. And eat and drink until the white thread becomes clear to you from the black thread at dawn. Again, fulfill the formal fasting until night. And lie not with them (f) when you are ones who cleave to the places of prostration. These are the ordinances of God. Then, come not near them. Thus, God makes His signs manifest to humanity so that perhaps they will be Godfearing.
In the nights, after fasting, you may go to your spouses. They are like your clothes, and you are like their clothes. Allah knows what [bad things] you used to do in secret. He responded to you and forgave you. Now, be intimate with (your spouses) and seek what Allah has ordained for you. Eat and drink until the white thread of dawn appears to you separate from its black thread. Complete your fast until night. Do not be intimate with your spouses while you are in retreat in the mosques. Those are the limits of Allah. Do not approach (what He has forbidden). Allah clarifies His signs to people, so they may become righteous.
It is made lawful for you to approach your wives during the night of the fast; they are an apparel for you and you for them. Allah knows that you were committing dishonesty to your souls. So He has relented towards you and pardoned you. Now, you may approach and seek what Allah has written for you. Eat and drink until the white thread of dawn appears to you distinct from the black thread of night, then complete your fast till nightfall. Do not approach your wives during I‘htikaf (retreat in the mosques in last ten days of Ramadhan). These are the limits set by Allah: do not ever violate them. Thus Allah makes His revelations clear to mankind so that they may guard themselves against evil
It has been made lawful for you to go to your wives during the nights of the fast days. They are as a garment to you and you are as a garment to them. Though Allah knew that you were secretly dishonest to yourselves, He has pardoned your guilt and forgiven you. NOW you are permitted to have intercourse with your wives and enjoy what Allah has made lawful for you. You are also pemitted to eat and drink during the nights of the Fast months. until you can discern the white streak of dawn from the blackness of night. " Then (abstain from all these things and) complete your fast till night-fall. But you should not have intercourse with your wives while you confine yourselves to mosques. These are the bounds set by Allah; so do not go near them. In this way Allah makes His Commands clear to mankind. It is expected that they will guard themselves against wrong ways
It is made lawful for you to go in to your wives on the night of the fast. They are an apparel for you and you are an apparel for them. Allah knows that you acted unjustly to yourselves, so He turned to you in mercy and removed (the burden) from you. So now be in contact with them and seek what Allah has ordained for you, and eat and drink until the whiteness of the day becomes distinct from the blackness of the night at dawn, then complete the fast till nightfall, and touch them not while you keep to the mosques. These are the limits of Allah, so go not near them. Thus does Allah make clear His messages for men that they may keep their duty
It is made lawful to you to approach your wives on the night of the fast, they are a garment for you and you are a garment for them, Allah knew that you were betraying yourselves, so He has turned to you (mercifully) and pardoned you, so now (you may) be in contact with them and seek, that which Allah has prescribed for you, and eat and drink until you can distinguish the white thread of the dawn from the black thread, then complete the fast till the night. And do not be in contact with them (wives) when you devotedly (remain) in the mosques (for Itikaf). These are the limits (imposed by) Allah, so do not go near them. Thus does Allah make clear His signs for human beings that they may guard (against evil).
Permitted to you are sexual relations with your wives at night after a fast. They are garments for you; and you are garments for them. Allah knew you used to betray yourselves; so He has bestowed His mercy upon you and forgiven you. Now then, enjoy sexual relationships with them and seek what Allah has ordained for you. And eat and drink until the light of dawn becomes distinct to you from the darkness preceding dawn. Then, fast till night. And have no sexual relationships with them while you are in the state of retreat, in total devotion to Allah, at the places of worship. These are restrictions ordained by Allah; so go not near these! Thus does Allah make His Verses/signs clear to mankind so that they become pious. to
It is made lawful for you to approach your wives during the nights of the fasts. They are like clothes for you and you are like clothes for them. Allah knows that you broke the trust in the case of your own right. But He has shown mercy to you and has forgiven you. So, have sexual relations with them now (during the nights of the fasts without any inhibition) and seek what Allah has prescribed for you. And eat and drink until the white thread of dawn becomes distinct to you (separated) from the black thread (of night). Then complete the fast till dusk. And refrain from having sexual contact with your wives, whilst you are in retreat in the mosques. These are the bounds (set) by Allah. So do not draw near to them (to step over). Thus Allah explains His Verses (clearly) for the people, so that they may embrace piety
It has been made lawful for you during the night of fasting to approach your women sexually. They are a garment for you and you are a garment for them. God knows that you used to betray your souls so He has accepted your repentance, and forgiven you; now you may approach them and seek what God has written for you. And you may eat and drink until the white thread is distinct from the black thread of dawn; then you shall complete the fast until night; and do not approach them while you are devoted in the temples. These are God's boundaries, so do not transgress them. It is thus that God makes His revelations clear to the people that they may be righteous
It has been made lawful for you during the night of fasting to approach your women sexually. They are a garment for you and you are a garment for them. God knows that you used to betray your souls so He has accepted your repentance, and forgiven you; now you may approach them and seek what God has written for you. And you may eat and drink until the white thread is distinct from the black thread of dawn; then you shall complete the fast until night; and do not approach them while you are devoted in the temples. These are the boundaries of God, so do not transgress them. It is thus that God clarifies His revelations to the people who they may be righteous.
It has been made permissible for you during the night of fasting to approach your women sexually. They are a garment for you and you are a garment for them. God knew that you used to betray your souls, so He has redeemed you, and forgiven you; now you may approach them and seek what God has written for you. And you may eat and drink until the white thread is distinct from the black thread of dawn; then you shall complete the fast until night; and do not approach them while you are devoted in the temples. These are the boundaries of God, so do not transgress them. It is thus that God clarifies His revelations to the people that they may be righteous.
(It) became/is permitted/allowed to you (the) night of the fasting the obscenity/ indecency (intercourse), to your women (wives), they are (F) a cover/wives to you and you are a cover/husbands tothem (F), God knew that you were betraying/being unfaithful (to) yourselves, so He forgave on you, and He forgave/pardoned on you, so now touch their (F) outer skin , and desire (seek) what God has written/dictated for you, and eat and drink until the thread the white appears from the thread the black from the dawn , then complete the fasting to the night and do not touch their outer skin (while) you are devoting in the mosques/places of worshipping God. Those are God's limits/orders , so do not approach/near it, like that God clarifies His verses/evidences to the people, maybe they fear and obey (God)
IT IS lawful for you to go in unto your wives during the night preceding the [day's] fast: they are as a garment for you, and you are as a garment for them. God is aware that you would have deprived yourselves of this right, and so He has turned unto you in His mercy and removed this hardship from you. Now, then, you may lie with them skin to skin, and avail yourselves of that which God has ordained for you, and eat and drink until you can discern the white streak of dawn against the blackness of night, and then resume fasting until nightfall; but do not lie with them skin to skin when you are about to abide in meditation in houses of worship. These are the bounds set by God: do not, then, offend against them - [for] it is thus that God makes clear His messages unto mankind, so that they might remain conscious of Him
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It is made lawful to you, upon the night of the Fast, to lie (Literally: lying) with your wives; they are a garment (i.e. vestment, mutual protection) for you, and you are a garment for them. Allah knows that you have been betraying yourselves, so He has relented toward you and has been clement to you. So now go in to them, and seek whatever Allah has prescribed for you. And eat and drink until the white thread becomes evident to you from the black thread at dawn; thereafter complete (Literally: perfect) the Fast to the night, and do not go in to them while you are consecrating yourselves in the mosques. Such are the bounds of Allah, so do not draw near them. Thus Allah makes His signs evident to mankind, that possibly they would be pious
It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil)
It is made lawful for you, during the nights of fasting, to have carnal relations with your wives. They are your garments and you are their garments. God knew that you were deceiving yourselves. He relented towards you and forgave you. Now it is lawful for you to have carnal relations with your wives and follow what God has commanded. Eat and drink until the white streak of dawn becomes distinguishable from darkness. Complete your fast, starting from dawn to dusk. It is not lawful to have carnal relations with your wives during i'tikaf in the mosque. Such are the limits of the laws of God. Do not come close to transgressing them. Thus has God explained His evidence to men so that perhaps they will have fear of God
It is made lawful for you, in the nights of fasts, to have sex with your women. They are apparel for you, and you are apparel for them. Allah knows that you have been betraying yourselves, so He relented towards you and pardoned you. So now you can have sexual intimacy with them and seek what Allah has destined for you and eat and drink until the white thread of the dawn becomes distinct from the black thread; then complete the fast up to the night. But do not have sexual intimacy with them while you are staying in mosques for I‘tikaf. These are the limits set by Allah, so do not go near them. Thus Allah manifests His signs to the people, so that they may be God-fearing
It is made lawful for you to make love to your wives during the nights of fasting. They are your garments; and you are their garments. Allâh knows that you used to deceive yourselves. He accepted your repentance and forgave you. So now, lie with them, and seek what Allâh has ordained for you. Eat and drink till the white thread of dawn becomes distinct to you from the black thread. Then complete the Fasting till nightfall. Lie with them not as long as you are staying for worship in the mosques. These are the Limits of Allâh (i.e. the divine rules), therefore, approach them not. This is how Allâh makes clear His ordinances for the people so that you may act piously (or may guard yourselves against falling into temptation or sin/ or you may show reverence & obedience to Allâh).
It is permissible for you to approach your wives (sexually) during the night of the fasting (day). They are (like) your garments _ (close to you: they clothe your nakedness, and your passions) _ and you are (like) their garments. Of course, Allah knows that you (had succumbed to desire and) were cheating yourself (by engaging in sexual activity during the nights of fasting). He has accepted your repentance and has pardoned you. Now, you may have (social and sexual) relations with your wives (during the night of fasting). Seek from their company that _ (peace and progeny) _ which Allah has ordained for you. (You may) eat and drink until the white streak (of dawn) becomes visible (on the horizon) against the darkness. Thereafter, complete the fast till nightfall. Do not have (sexual) contact with your wives when you confine yourself in a mosque (to worship). These are the bounds of Allah. Do not approach them (much less exceed them). Thus, Allah makes His revelations manifestly clear for mankind. Perhaps, you would fear (Allah) and attain piety
It is made lawful for you to engage in conjugal relations with your spouses on the night of the Fast. They are your garments and you are theirs. Allâh has full knowledge of that which you used to deceive yourselves in this respect. So He accepted your repentance and forgave you. Now, therefore, lie with them and seek what Allâh has ordained for you. Eat and drink till the white thread becomes distinct to you from the black thread (of night) at dawn-break, then complete the Fasting till nightfall. And do not lie with them as long as you are confined in the Mosque. These are the Limits set by Allâh, therefore, do not draw yourselves near them. That is is how Allâh makes visible His ordinances for the people so that you may act piously.
It is lawful for you to approach your wives if you will at night when not fasting following sunset, between breakfast and dawn. As fitting garments, you are mutual sources of comfort. Allah knows your instinct, a source of self- deceit, and in His infinite mercy He gave up resentment toward you and pardoned your offence. Therefore, now you may feel free to approach them following the statutes ordained by Allah with pure hearts and minds, and you may eat and drink until you can distinguish between the black thread of night and the silver streak of dawn, and thenceforth you fast until darkness prevails at the close of daylight. refrain at all times from intimacy and emotions exciting your carnal desire While in retreat in the mosques exercising religious devotion. These are the limitations imposed by Allah, therefore, confine yourselves within them. Thus, Allah expresses His revelations to people with distinct apprehension of all involved, so that they may hopefully learn self-restraint in reverence dutiful to Him
It is permissible for you to sleep with your wives during the nights of the fast – they are likea garment for you, as you are for them. Allah knew that you were deceiving yourselves by what you were doing in secret, and He has relented towards you and pardoned you. So now be intimate with them, and desire whatever Allah has allowed you, and eat and drink until the white streak of dawn is distinct from the blackness of the night, then complete the fast until the nightfall. However, do not be intimate with your wives on those nightswhen you are engaged in a spiritualretreat in the Mosque. These are Allah’s boundaries, so do not breach them. This is how Allah explains His verses for people, so they are mindful
It has been made permissible for you to be intimate with your wives during the nights preceding the fast. Your spouses are a garment for you as you are for them. Allah knows that you were deceiving yourselves. So He has accepted your repentance and pardoned you. So now you may be intimate with them and seek what Allah has prescribed for you. ˹You may˺ eat and drink until you see the light of dawn breaking the darkness of night, then complete the fast until nightfall. Do not be intimate with your spouses while you are meditating in the mosques. These are the limits set by Allah, so do not exceed them. This is how Allah makes His revelations clear to people, so they may become mindful ˹of Him˺.
It is permitted for you on the nights of the fast to be with your wives, they are a garment for you, and you are a garment for them. Allah knows that you over-burdened yourselves and turned to you in forgiveness and made it lighter for you. So go onto them now and seek what Allah has prescribed for you. And eat and drink until you can distinguish the white thread of daybreak from the black thread, then continue the fast until nightfall. And do not go onto them whilst you seclude yourselves in the mosques. These are the limits of Allah, so do not overstep them. This is how Allah explains His signs to people so that they become aware.
It is now lawful for you to lie with your wives on the night of the fast; they are a comfort to you as you are a comfort to them. God knew that you were deceiving yourselves. He has relented towards you and pardoned you. Therefore you may now lie with them and seek what God has ordained for you. Eat and drink until you can tell a white thread from a black one in the light of the coming dawn. Then resume the fast till nightfall and do not approach them, when you should be preoccupied with your prayers in the mosques. These are the bounds set by God: do not approach them. Thus God makes known His revelations to mankind that they may guard themselves against evil
Permitted for you is sexual intercourse with your wives during the nights of fasting. They are the keepers of your secrets, and you are the keepers of their secrets. GOD knew that you used to betray your souls, and He has redeemed you, and has pardoned you. Henceforth, you may have intercourse with them, seeking what GOD has permitted for you. You may eat and drink until the white thread of light becomes distinguishable from the dark thread of night at dawn. Then, you shall fast until sunset. Sexual intercourse is prohibited if you decide to retreat to the masjid (during the last ten days of Ramadan). These are GOD's laws; you shall not transgress them. GOD thus clarifies His revelations for the people, that they may attain salvation.
Sex with your wives is permitted on the night of a fast. They are clothing to you, and you to them. God knows that you used to betray yourselves, so He turned to you and forgave you. So now, have sex with them, and seek what God has ordained for you. [You may] eat and drink until you can distinguish a white thread from a black one in the dawn, then complete the fast until night. Do not have sex with them while you are secluded in the places of worship. These are God's boundaries. So don't go near them. This is how God shows people His messages so that they would be mindful of Him.
Sex with your wives is permitted on the night of a fast. They are clothing to you, and you to them. God knows that you used to betray yourselves, so He turned to you and forgave you. So now, have sex with them, and seek what God has ordained for you. [You may] eat and drink until you can distinguish a white thread from a black one in the dawn, then complete the fast until night. Do not have sex with them while you are secluded in the places of worship. These are God’s boundaries. So don’t go near them. This is how God shows people His messages so that they would be mindful of Him.
Permitted for you (Became Halal) on the fast night, is the intercourse to your women. They are a garment for you, and you are a garment for them. Allah knows that you were betrayed yourselves, so He repented on you and pardoned you. So, have sexual relations with them now, and seek what Allah has written for you, and eat and drink until the white ray of dawn can be distinguished from the black ray. Then complete the fast until night. And do not have sexual relations with them while you are secluded at the mosques. These are Allah’s limits, so do not approach it. Allah thus demonstrates His verses for the people, perhaps they may be showing piety.
It is made lawful for you to go in unto your wives on the night of the fasts; they are a garment for you and you are a garment for them. Allah knew that you used to act unfaithfully among yourselves, so He has turned to you (mercifully) and pardoned you. So now you may associate with them and seek what Allah prescribed for you. Eat and drink until the white thread (of dawn) becomes manifest unto you from the black thread (of night) at the dawn-break, then complete the fast till nightfall and do not approach them (your wives) while you are at your devotion in the mosques. These are limits (set by) Allah, therefore do not approach (violate) them. Thus Allah makes clear His Signs for mankind, so that they may guard themselves (against evil)
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(The Abstinence is only for the daytime. Eating, drinking, and going to your wives is not forbidden during the night). It is Lawful to go to your wives on the night of the Abstinence. They are your garments and you are their garments - close to each other, source of mutual comfort, complementing each other, trustworthy and keepers of privacy, reason for decor, and redressers of faults. ('Libas' embraces all the meanings given). Allah turns to you in Kindness and dispels and pardons your unworthy fears of disobedience at night. Freeing yourselves of misconceptions, keep seeking in life that Allah has decreed to be available for you. So, eat and drink until the white line of dawn becomes distinct for you from the black line of night. Then you shall be in Abstinence until night begins to fall. During this training program, some of you will be called on deputation in local Centers of the Divine Order. (This will be an assignment from the State. During that special duty you will learn, consult and plan the governmental and social affairs). So you will have to divert your attention from personal matters, even from intimately touching your wives. These are the limits imposed by Allah, so overstep them not. Thus it is that Allah explains His Messages to mankind that they may walk aright
It is made lawful to you to go into your wives on the night of the fast; they are an apparel for you and you are an apparel for them; Allah knew that you acted unfaithfully to yourselves, so He has turned to you (mercifully) and removed from you (this burden); so now be in contact with them and seek what Allah has ordained for you, and eat and drink until the whiteness of the day becomes distinct from the blackness of the night at dawn, then complete the fast till night, and have not contact with them while you keep to the mosques; these are the limits of Allah, so do not go near them. Thus does Allah make clear His communications for men that they may guard (against evil)
It is made lawful for you to go in unto your wives on the night of the fast. They are a sort of garment for you and you are a sort of garment for them. ALLAH knows that you have been acting unjustly to yourselves, wherefore HE has turned to you with mercy and afforded you relief. So you may now go in unto them and seek what ALLAH has ordained for you; and eat and drink until the white thread becomes distinct to you from the black tread of the dawn. Then complete the fast till nightfall and do not go in unto them while you remain in the Mosques for devotion. These are the limits set by ALLAH, so approach them not. Thus does ALLAH make HIS commandments clear to men that they may become secure against evil
You are permitted, on the nights of the fast, to go unto your wives. They are a garment for you, and you are a garment for them. God knew that you were betraying yourselves, so He relented unto you and pardoned you. So now lie with them and seek what God has prescribed for you, and eat and drink until the white thread and the black thread of the dawn become clear to you. Then complete the fast until nightfall and do not lie with them while you are in retreat in the mosques. Those are the limits set by God, so approach them not. Thus does God make clear His signs to mankind, that haply they may be reverent
Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and you are their garments. Allah knows what you secretly did among yourselves; But He turned to you and forgave you; So now associate with them (your wives), and seek what Allah has made lawful to you and eat and drink until the white thread (light) of dawn appears to you distinct from its black thread (darkness); Then complete your fast till the night appears but do not associate with your wives while you are in retreat in the mosques. These are limits (set by) Allah; Approach them not in its neighborhood. Thus does (He) make clear His Signs to men: That they may learn self-control
During the nights of fasting, it is permissible for you to be intimate with your wives. They are a garment for you, and you are a garment for them. God knew that you used to deceive yourselves, so He relented towards you and forgave you. Now, approach them and seek what God ordained for you. Eat and drink until the white thread of dawn becomes distinguishable from the black thread. Then, complete the fast until nightfall. But don’t approach them while you’re in retreat at the mosques. These are the limits of God, so don’t approach them. Thus, God makes His revelations clear to people, so they may become righteous.
Permitted for you is intercourse with your wives on the night of the fast. They are a garment for you, and you are a garment for them. God knows that you used to betray yourselves, but He turned to you and pardoned you. So approach them now, and seek what God has ordained for you, and eat and drink until the white streak of dawn can be distinguished from the black streak. Then complete the fast until nightfall. But do not approach them while you are in retreat at the mosques. These are the limits of God, so do not come near them. God thus clarifies His revelations to the people, that they may attain piety
It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are clothing for you and you are clothing for them. Allah knows that you used to deceive yourselves, so He accepted your repentance and forgave you. So now, have relations with them and seek that which Allah has decreed for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the sunset. And do not have relations with them as long as you are staying for worship in the mosques. These are the limits [set by] Allah , so do not approach them. Thus does Allah make clear His ordinances to the people that they may become righteous
Lawful for you the night of the fast is sexual relations to your women; they are a garment for you, and you are a garment for them. God knew that you were unfaithful to yourselves, so He relented on you and He pardoned you. So now touch their skin, and seek what God has written for you. And eat and drink until the white thread is distinct to you from the black thread of the dawn. Then complete the fast to the night. And do not touch their skin while you are devoting in the mosques. Those are God's limits so do not go near them. Thus God makes clear His signs to mankind, perhaps they may fear.
Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and ye are their garments. God knoweth what ye used to do secretly among yourselves; but He turned to you and forgave you; so now associate with them, and seek what God Hath ordained for you, and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then complete your fast Till the night appears; but do not associate with your wives while ye are in retreat in the mosques. Those are Limits (set by) God: Approach not nigh thereto. Thus doth God make clear His Signs to men: that they may learn self-restraint
Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and ye are their garments. Allah knoweth what ye used to do secretly among yourselves; but He turned to you and forgave you; so now associate with them, and seek what Allah Hath ordained for you, and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then complete your fast Till the night appears; but do not associate with your wives while ye are in retreat in the mosques. Those are Limits (set by) Allah: Approach not nigh thereto. Thus doth Allah make clear His Signs to men: that they may learn self-restraint
وَلَا تَأۡكُلُوۤا۟ أَمۡوَ ٰلَكُم بَیۡنَكُم بِٱلۡبَـٰطِلِ وَتُدۡلُوا۟ بِهَاۤ إِلَى ٱلۡحُكَّامِ لِتَأۡكُلُوا۟ فَرِیقࣰا مِّنۡ أَمۡوَ ٰلِ ٱلنَّاسِ بِٱلۡإِثۡمِ وَأَنتُمۡ تَعۡلَمُونَ ١٨٨
Do not consume your property wrongfully, nor use it to bribe judges, intending sinfully and knowingly to consume parts of other people’s property
Don’t seize one another’s property unjustly, nor bribe the rulers so that you may seize a portion of the property of others sinfully and knowingly.
And devour not your riches among yourselves in vanity, nor convey them unto the judges that ye may devour thereby a portion of other people's riches sinfully while ye know
And do not consume each other's wealth in vain, nor offer it to men in authority with intent of usurping unlawfully and knowingly a part of the wealth of others
Do not consume the goods between you in a manner that goes against the truth. And do not deliberately run to the rulers to unjustly consume the goods of others, even though you know otherwise.
Do not devour one another´s property by false means nor offer it to the judges as a bribe, trying through crime to knowingly usurp a portion of other people´s property.
Do not eat up your wealth among yourselves wrongfully, nor proffer it to the judges in order to eat up a part of the people’s wealth sinfully, while you know [that it is immoral to do so]
(Eat and drink, but do the kinds of worship that help you to control your soul such as the Fast.) And do not consume your wealth among yourselves in false ways (in vanities, sins and crimes such as theft, usurpation, bribery, usury, and gambling); nor proffer it to those in authority so that you may sinfully consume a portion of other people’s goods, and that knowingly
Do not appropriate one another's property with inequity (and by false means) nor seek to gain access thereby to the authorities so that you may appropriate a portion of (other) people's property by sinful means (and bribery) and that (too) knowingly (that you have no right to do so)
Consume not your goods between you in vanity; neither proffer it to the judges, that you may sinfully consume a portion of other men's goods, and that wittingly
And do not eat up each others’ properties falsely among yourselves, and do not offer it (as bribe) to judges so that you eat up from a portion of people's properties sinfully while you know it.
Do not devour each others’ property illicitly neither bribe a judge to make an unjust decision in your favor; you know very well that it is wrong
And do not consume your property among yourselves in vanity, nor use it as bribes for the judges, with intent that you may consume wrongfully and knowingly, a little of other people’s property
And do not devour your wealths among yourselves by false means, nor throw it (as bribes) to the judges in order to devour part of other people’s wealth illicitly, while you know.
Devour not your wealth among yourselves vainly, nor present it to the judges that ye may devour a part of the wealth of men sinfully, the while ye know
And do not unjustly devour the property of each other, nor take their cases to judges in order that you may wrongfully devour a portion of other peoples’ property on purpose
And do not eat your wealth among you by wrongful means and do not give it by way of bribery to the judges so that you may eat a portion of the wealth of the people by sin while you are fully aware.
Consume not your wealth among your selves in vain; nor present it unto judges, that ye may devour part of men's substance unjustly, against your own consciences
Devour not your wealth among yourselves vainly, nor present it to the judges that you may devour a part of the wealth of other men sinfully and knowingly
Do not consume your wealth between you in falsehood; neither propose it to judges, in order that you sinfully consume a portion of the people's wealth, while you know
Consume not your wealth among yourselves in vain things, nor present it to judges that ye may consume a part of other men's wealth unjustly, while ye know the sin which ye commit
And do not devour your wealth among yourselves in an undesirable way, and do not reach through them the officials (bribing them) so that you may be able to get something which belongs to other people — committing sin, while you clearly know (what belongs to the others as their wilful right)
And consume not your wealth between yourselves in falsehood, nor let it down in bribes to the ones who judge so that you consume a group of people’s wealth among humanity in sin while you know.
Do not absorb your property among yourselves for vain reasons. Do not use it to bribe judges so that you may wrongfully and purposely absorb other people’s property.
Do not misappropriate one another’s property unjustly, nor bribe the judges, in order to misappropriate a part of other people’s property, sinfully and knowingly
Do not usurp one another´s property by unjust means nor offer it to the judges so that you may devour knowingly and unjustly a portion of the goods of others
And swallow not up your property among yourselves by false means, nor seek to gain access thereby to the judges, so that you may swallow up a part of the property of men wrongfully while you know
And do not swallow up your wealth among yourselves by false means nor present it to the judges (officials, as bribe),so as to sinfully swallow up part of the wealth of other people, when you do know it.
And usurp not property of one another among yourselves falsely, and bribe the authorities therewith in order to knowingly misappropriate part of others' property.h to
And do not eat up one another’s wealth amongst yourselves through injustice, nor take wealth to the authorities (as a bribe) so that, this way, you may (also) swallow a portion of others’ wealth unfairly, whilst you are aware (that this is a sin)
And do not consume your money between you unjustly by bribing the decision makers so that you may consume a part of the other people's money sinfully while you know
And do not consume your money between you unjustly by bribing the decision makers so that you may consume a part of the money of other people sinfully while you know!
And do not consume your money between you unjustly by bribing the decision makers so that you may consume a part of the money of other people sinfully while you know!
And do not eat/consume your properties/wealths between you with the falsehood and you push down (as a means to approach) with it, to the rulers/governors to eat a group (portion) from the people's properties/wealths with a sin/crime and you know
AND DEVOUR NOT one another's possessions wrongfully, and neither employ legal artifices with a view to devouring sinfully, and knowingly, anything that by right belongs to others
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And do not eat up your riches among yourselves untruthfully and do not proffer them to the judges, that you may viciously eat up some (i.e. a portion; literally a group) of other men's riches, (while) you know (it)
And eat not up your property among yourselves in vanity, nor seek by it to gain the hearing of the judges that ye may knowingly devour a portion of the property of others wrongfully
Do not use your property among yourselves in illegal ways and then deliberately bribe the rulers with your property so that you may wrongly acquire the property of others
Do not eat up each other‘s property by false means, nor approach with it the authorities to eat up a portion of the property of the people sinfully, while you know (that you are unjust in doing so)
Do not devour one another’s wealth unjustly or offer it (as bribe) to the judges (in order to help) you devour a portion from the wealth of the people sinfully while you know (it is illegal).
Do not usurp each other´s possessions unfairly _ by foul means and fraud. Do not, knowingly and sinfully, give (bribes, or false) statements to a judge (or others in authority, intending) to usurp the (rights and) possessions of others
Don’t devour one another’s wealth unjustly, neither seek to gain access thereby to the authorities so that you may deliberately devour a portion from the wealth of the people wrongfully.
And do not usurp others’ possessions unlawfully and present bribes to their judges to sway their discernment so that you sinfully devour a part of peoples’ possessions being aware of your evil doings
Do not misuse your wealth by spending itamongst yourselves for wrong purpose, or by deliberately bribing judges to misuse a part of other people’s wealth wrongfully
Do not consume one another’s wealth unjustly, nor deliberately bribe authorities in order to devour a portion of others’ property, knowing that it is a sin.
And don´t consume the wealth of people foolishly amongst yourselves, nor offer it to the judges so that a clique consumes people´s wealth sinfully whilst you know it.
Do not devour one another‘s property by unjust means, nor bribe the judges with it in order that you may wrongfully and knowingly devour other people‘s possessions
You shall not take each others' money illicitly, nor shall you bribe the officials to deprive others of some of their rights illicitly, while you know.
Do not abuse other people's wealth using wrong means, and do not bribe authorities in order to take possession of other people's wealth knowingly and sinfully.
Do not abuse other people’s wealth using wrong means, and do not bribe authorities in order to take possession of other people’s wealth knowingly and sinfully.
And do not eat your money between yourselves by the invalid and proffer by it to the governors to eat a portion from the people’s money by the sin while you are knowing.
And do not devour your property among yourselves by wrongful means, nor offer it as a bribe to judges, with intent that you may unlawfully swallow up a portion of other people's property, while you know
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(When you abstain from the Permissible during the annual training period, you empower yourselves to easily refrain from the forbidden.) So, devour not the wealth and property of one another unjustly, nor bribe the officials or the judges to deprive others of their possessions. Know that this kind of behavior drags down the individual and collective potential of the society
And do not swallow up your property among yourselves by false means, neither seek to gain access thereby to the judges, so that you may swallow up a part of the property of men wrongfully while you know
And do not devour your property among yourselves by false means and offer it not as bribe to the authorities that you may devour a part of the wealth of other people wrongfully while you know
And devour not your property among yourselves falsely, nor proffer it to judges that you may knowingly devour a part of people’s property sinfully
And do not eat up one another's property among yourselves for show or pettiness, and do not use it as bribe for the judges, with intent that you may eat up wrongfully and knowingly (even) a little of (other) peoples property
Don’t consume each other’s wealth unjustly, nor offer it to the judges to consume a portion of other people’s wealth unlawfully and knowingly.
And do not consume one another's wealth by unjust means, nor offer it as bribes to the officials in order to consume part of other people's wealth illicitly, while you know
And do not consume one another's wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you [to] consume a portion of the wealth of the people in sin, while you know [it is unlawful]
And do not consume your wealth among yourselves with falsehood, and present it to the judges that you may devour a part of the wealth of mankind sinfully, while you know.
And do not eat up your property among yourselves for vanities, nor use it as bait for the judges, with intent that ye may eat up wrongfully and knowingly a little of (other) people's property
And do not eat up your property among yourselves for vanities, nor use it as bait for the judges, with intent that ye may eat up wrongfully and knowingly a little of (other) people's property
24
Fighting in Defence
۞ یَسۡءَلُونَكَ عَنِ ٱلۡأَهِلَّةِۖ قُلۡ هِیَ مَوَ ٰقِیتُ لِلنَّاسِ وَٱلۡحَجِّۗ وَلَیۡسَ ٱلۡبِرُّ بِأَن تَأۡتُوا۟ ٱلۡبُیُوتَ مِن ظُهُورِهَا وَلَـٰكِنَّ ٱلۡبِرَّ مَنِ ٱتَّقَىٰۗ وَأۡتُوا۟ ٱلۡبُیُوتَ مِنۡ أَبۡوَ ٰبِهَاۚ وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمۡ تُفۡلِحُونَ ١٨٩
They ask you [Prophet] about crescent moons. Say, ‘They show the times appointed for people, and for the pilgrimage.’ Goodness does not consist of entering houses by the back [door]; the truly good person is the one who is mindful of God. So enter your houses by their [main] doors and be mindful of God so that you may prosper
They ask you (Muhammad) of the new moons. Say: They are (to determine) the periods for mankind and for pilgrimage. It is not piety that you enter the houses from the back doors, but the pious is the one who fears Allah. So enter the houses through their (proper) doors and fear Allah so that you may be successful.
They ask thee of new moons. Say thou: they are time-marks to mankind and for pilgrimage. And it is not piety that ye enter your houses by the backs thereof, but Piety is of him who feareth God; so enter the houses by the doors thereof, and fear Allah that haply ye may thrive
They ask you of the new moons. Say: "These are periods set for men (to reckon) time, and for pilgrimage." Piety does not lie in entering the house through the back door, for the pious man is he who follows the straight path. Enter the house through the main gate, and obey God. You may haply find success
They ask you about the phases of the moon (the lunar calendar). Say, “These (determining the times of worship via the lunar calendar) are the measurements for the benefit of people and for Hajj. Experiencing the essence of the reality (albirra) is not to enter houses from the back door (the indirect route to the truth), but to enter from the front door (the direct and short way), in order to be of the protected ones. Protect yourselves from Allah so that you may be enlightened.
They will ask you about the crescent moons. Say, ´They are set times for mankind and for the hajj.´ It is not devoutness for you to enter houses by the back. Rather devoutness is possessed by those who have taqwa. So come to houses by their doors and have taqwa of Allah, so that hopefully you will be successful.
They question you concerning the new moons. Say, ‘They are timekeeping signs for the people and [for the sake of] ḥajj.’ It is not piety that you come into houses from their rear; rather piety is [personified by] one who is Godwary, and come into houses from their doors, and be wary of Allah, so that you may be felicitous
They ask you (O Messenger) about the new moons (because of the month of Ramadan). Say: "They are appointed times (markers) for the people (to determine time periods) and for the Pilgrimage." (Do not link them to superstitions and superstitious behavior like entering dwellings by the back rather than the front.) It is not virtue that you enter dwellings from the backs of them, but virtue is (the state of) one who (truly believing in God) strives to attain righteousness and piety (by carrying out His commandments and refraining from His prohibitions). So come to dwellings (in the normal way) by their doors. (Do everything according to the rule and establish relations with your leader and among yourselves in proper terms.) And strive to obey God in due reverence for Him and piety so that you may prosper
They ask you about the lunar months. Say, `They are appointed periods of time for (general convenience of) people and for determining the time of Pilgrimage. And it is no virtue that you come into the houses from the backs of them but the true virtue is his who guards against evils. So (instead of fostering superstitious habits) you should rather enter the houses from their proper doors and take Allah as a shield so that you may be successful
They will question thee concerning the new moons. Say: 'They are appointed times for the people, and the Pilgrimage.' It is not piety to come to the houses from the backs of them; but piety is to be godfearing; so come to the houses by their doors, and fear God; haply so you will prosper
They ask you about the new moons, say: “They are time keeping (a calendar) for people and for pilgrimage (Hajj).” It is not goodness that you enter the houses from their backs, but good is someone who is cautious (of God). Enter the houses from their doors. And be cautious of God so you may be successful.
People ask you about the significance of the phases of the moon. Let them know: “They are simply a part of the natural calendar so that people [keep track of time] and prepare themselves for [the religious rituals such as] the pilgrimage to Mecca.” [In this connection let them know that:] “The virtue is not [practicing a bunch of nonsense such as] entering your houses from the back [as it was practiced before the advent of Islam during the month of the pilgrimage.] The real virtue is to respect the Lord. So (do not act like the idiots and) enter your houses by their proper doors; respect the Lord so that you may be included among the successful ones
They ask you concerning the new moons. Say, “They are signs to mark fixed periods of time for humanity, including the Hajj.” It is not righteous to enter your houses from the back. But it is righteous to be one who is conscious of God, and to enter houses through there proper doors, and to be aware of God, that you may flourish
They ask yousg about the crescents. Say, “They are time-marks for mankind and for the Pilgrimage.” And virtue is not (attained) by approaching houses from their backs; rather, virtue is (exemplified) in one who has been mindful (of God). So approach houses from their doors and be mindful of Allah, that youpl may succeed.
They will ask thee about the phases of the moon; say, 'They are indications of time for men and for the pilgrimage.' And it is not righteousness that ye should enter into your houses from behind them, but righteousness is he who fears; so enter into your houses by the doors thereof and fear God; haply ye may prosper yet
They ask you, (O dear Prophet Mohammed - peace and blessings be upon him), regarding the crescents; say, "They are indicators of time for mankind and for Hajj (the pilgrimage)"; and it is not a virtue at all that you enter the houses by demolishing their back portions, but in reality virtue is piety; and enter the houses using their gates - and keep fearing Allah, hoping that you achieve success
They ask you about the crescents. Say, “They are markers of time for the mankind and for the pilgrimage.” And piety does not consist of coming to the houses from their backs but rather piety is in such a one who guards his own soul. Therefore come to the houses from their doors and revere Allah. Perhaps you will be successful.
They will ask thee concerning the phases of the moon: Answer, they are times appointed unto men, and to shew the season of the pilgrimage to Mecca. It is not righteousness that ye enter your houses by the back parts thereof, but righteousness is of him who feareth God. Therefore enter your houses by their doors; and fear God, that ye may be happy
They will ask you about the New Moon; say, "They are indications of time for men and for the pilgrimage." And it is not righteousness that you should enter into your houses from behind them (in superstition), but righteous is he who fears (Alla
They question you about the crescents. Say: 'They are times fixed for people and for the pilgrimage. ' Righteousness does not consist in entering dwellings from the back. But righteousness is he who wardsoff (sin). Enter dwellings by their doors and fear Allah, so that you will prosper
They will ask thee of the new moons. SAY: They are periods fixed for man's service and for the Pilgrimage. There is no piety in entering your houses at the back, but piety consists in the fear of God. Enter your houses then by their doors; and fear God that it may be well with you
They ask you about the crescents (new moons). Say: They are signs to mark periods of time for mankind and for Al-Hajj. And it is no virtue that (if you have watched a crescent) you may enter the houses from their backs, but virtue is: one who has paid obedience. And enter the houses through their entrances. And obey Allah so that you may prosper
They ask thee about the new moons. Say: They are appointed times for humanity, and the pilgrimage to Makkah. It is not virtuous conduct that you approach houses from the back. Rather, virtuous conduct was to be Godfearing, and approach houses from their front doors. And be Godfearing of God so that perhaps you will prosper.
They ask you about the new moons. Say, “They are only signs to mark parts of time for people. They are also [to mark time] for the pilgrimage. It doesn’t help you to enter your houses from their backs. It helps you to fear Allah. Enter homes through the proper doors. Be conscious of Allah so you may be successful.”
They question you about the new moon. Tell them: it is to determine the periods of time for the benefit of mankind and for the Hajj (pilgrimage). It is not righteous to enter your houses from the back doors during Hajj times. Righteousness is to fear Allah. Enter your houses through the proper doors and fear Allah so that you may prosper
They ask you about the phases of the moon. Say, "These are signs for the people to reckon dates and fix the periods for hajj." Also tell them, "It is no virtue to enter your houses from their backs during the Hajj days); real virtue is that one should refrain from incurring the displeasure of Allah; so enter your houses by their proper doors. and fear Allah so that you may gain (true) success
They ask thee of the new moons. Say: They are times appointed for men, and (for) the pilgrimage. And it is not righteousness that you enter the houses by their backs, but he is righteous who keeps his duty. And go into the houses by their doors; and keep your duty to Allah, that you may be successful
They ask you about the new moons, say "They are ( for the determination of ) times for the (affairs of ) human beings and the pilgrimage. And it is not righteousness that you enter the houses from their backs (while in pilgrim's dress), but righteous is he who guards (against evil). And enter the houses from their proper doors and fear Allah that you may be successful.
They ask you about the new moons. Say, "These are fixed points in time, for mankind and the Hajj." And it is not righteousness that you enter the houses from their backsides. The righteousness, on the other hand, comes from those who fear Allah. So enter the houses through their front doors, and fear Allah in order that you may be successful
(O Beloved!) People ask you about the new moons. Say: ‘These are signs to indicate time for the people and for (determining) the month of Hajj (Pilgrimage).’ And it is not righteousness that you enter your houses from the rear (whilst in ihram—the sacred dress for Hajj). In fact, righteousness is doing pious acts (instead of observing such meaningless customs). And enter your houses through their (entrance) doors, and always fear Allah so that you may prosper
They ask you regarding the new moons, Say: "They are a timing mechanism for the people as well as for the Pilgrimage." And piety is not that you would enter a home from its back, but piety is whomever is righteous and come to the homes from their main doors. And be aware of God that you may succeed
They ask you regarding the crescent moons, say: "They are a timing mechanism for the people and the Pilgrimage." And piety is not that you would enter a home from its back, but piety is whoever is righteous and comes to the homes from their main doors. And be aware of God that you may succeed.
They ask you regarding the crescents, say: "They provide a timing mechanism for the people and the Pilgrimage." And piety is not that you would enter a home from its back, but piety is whoever is righteous and comes to the homes from their main doors. And be aware of God that you may succeed.
They ask/question you about the crescents . Say: "It is appointed times to the people, and the pilgrimage , and the righteousness is not that you come to the houses/homes from its backs, and but the righteousness (is) who feared and obeyed (God), and came (to) the houses/homes from its doors/entrances. And fear and obey God, maybe you succeed/win."
THEY WILL ASK thee about the new moons. Say: "They indicate the periods for [various doings of] mankind, including the pilgrimage." However, piety does not consist in your entering houses from the rear, [as it were,] but truly pious is he who is conscious of God. Hence, enter houses through their doors, and remain conscious of God, so that you might attain to a happy state
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They ask you concerning the new moons (Literally: crescents). Say, "They are fixed times for mankind, and (for) the Pilgrimage." And benignancy is not to come up to the homes from their backs; but benignancy is for man to be pious; and come up to the homes by their doors, and be pious towards Allah, so that possibly you would prosper
They ask thee, (O Muhammad), of new moons, say: They are fixed seasons for mankind and for the pilgrimage. It is not righteousness that ye go to houses by the backs thereof (as do the idolaters at certain seasons), but the righteous man is he who wardeth off (evil). So go to houses by the gates thereof, and observe your duty to Allah, that ye may be successful
(Muhammad), they ask you about the different phases of the moon. Tell them that they are there to indicate to people the phases of time and the pilgrimage season. It is not a righteous act to enter houses from the back. Righteousness is to be pious and enter the houses from the front door. Have fear of God so that perhaps you will have lasting happiness
They ask you about the new moons. Say: They are indicative of time for the people, and of the Hajj. It is not righteousness that you come into your houses from their backs, but righteousness is that one fears Allah. So come into houses through their doors; and fear Allah so that you may be successful
They ask you, (O’ Muhammad), about the new moons. Say unto them: "They are appointed terms for the people and for the Pilgrimage." It is not part of the virtue ethics if you enter your houses from the back: Acting piously and going into the houses from their doors are of the major parts of virtue ethics. Thus, act piously towards Allâh so that you may achieve a blissful life/or gain eternal salvation.
They ask you about the (cyclical changes in the) moon. Say, "It serves as a calendar for mankind, and to mark the time for pilgrimage." Piety is not (a ritual requiring) that you enter your home through its rear. Piety is to (know and) fear Allah. Enter your homes through its front door, and fear Allah. Perhaps, you would prosper
They ask you about the new moons. Say to them: ‘They are appointed terms for the people and for the Pilgrimage’. It is (not part of) the virtue ethics if you enter your houses from the back: Acting piously and going into the houses from their doors are of the major parts of virtue ethics. So act piously towards Allâh so that you may achieve salvation.
They call upon you, O Muhammad, to inform them about the new moons. Say to them: "It is one aspect of the varying appearances of the moon according to the extent of its luminosity indicating the point and passage of time in which the sequence of events take place in the material universe, and for estimating the point of time when AL-Hajj to Allah’s Sacred House is performed." You people must realize that it is not in conformity with conduct to the divine and moral law nor with righteous living that you irrationally enter the houses from the back doors, this is an irreligious notion*. It confers with divine and moral law to enter the houses from the front doors. And see that you lift to Allah your inward sight so that heaven may prosper you
They ask you about the crescent moon, say: “It is to helppeople keep track of time, not leastfor the pilgrimage”. There is no virtue in entering homes from the back, but virtue lies in piety. Enterhomes from front doors, and be mindful of Allah so you may be successful
They ask you ˹O Prophet˺ about the phases of the moon. Say, “They are a means for people to determine time and pilgrimage.” Righteousness is not in entering your houses from the back doors. Rather, righteousness is to be mindful ˹of Allah˺. So enter your homes through their ˹proper˺ doors, and be mindful of Allah so you may be successful.
They ask you about the moon phases, say they are time-markers for people and the pilgrimage. And godliness is not that you enter the houses from their back doors, but godliness is that you beware (of Allah). Enter the houses from their doors and beware of Allah, so that you can be successful.
They ask you about the phases of the moon. Say: ‘They are times set for the people and for the Pilgrimage.‘ Righteousness does not consist in entering your dwellings from the back.¹ The righteous are those that fear God. Enter dwellings by their doors and fear God, so that you may prosper
They ask you about the phases of the moon! Say, "They provide a timing device for the people, and determine the time of Hajj." It is not righteous to beat around the bush; righteousness is attained by upholding the commandments and by being straightforward. You shall observe GOD, that you may succeed
They ask you about new moons. Say, "They show times for people and for the Hajj." It is not right to enter houses from the back. Rather, righteousness is to be mindful of God and to enter houses through their front doors. Always be mindful of God, so that you may succeed.
They ask you about the phases of the moon. Say, “They indicate times for people and for the Pilgrimage.” It is not righteousness to enter houses from the roofs. Rather, righteousness is to be mindful of God, and to enter houses through their front doors. Always be mindful of God so that you may prosper.
They ask you about the crescents’ time. Say, “They are timetables for people, and for the Hajj.” And it is not the devotion that you come to the houses from its backs, but the devotion that whoever shows piety. And come to the houses from their doors, and show the piety of Allah, perhaps you may be gaining.
They ask you concerning the new moons; say: ' They are times appointed for mankind and (for) the Hajj'. It is not righteousness that you should enter dwellings from their backs but righteousness is this that one should guard himself (against evil) ; and enter the dwellings by their (proper) doors, and fear Allah: that you may be prosperous
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(The exhortation of righteousness must not be considered confined to the Month of Ramadan.) They ask you (O the Messenger) about the phases of the Moon. Say, "They should serve as signs to mark certain timings for people. And for Hajj." (Misconceptions and superstitions about the sun and the moon have nothing to do with righteousness). You attain righteousness by upholding the Commands in a straightforward manner. Exponential development of humanity cannot be achieved by entering the System through the back door of ritualism - just as you must not enter houses through the back doors (2:177). (Since there is no such thing as a part-time Muslim) you shall be mindful of Allah all the time in order to reap a rich harvest. ((2:138), (2:208))
They ask you concerning the new moon. Say: They are times appointed for (the benefit of) men, and (for) the pilgrimage; and it is not righteousness that you should enter the houses at their backs, but righteousness is this that one should guard (against evil); and go into the houses by their doors and be careful (of your duty) to Allah, that you may be successful
They ask thee about the new moons. Say, `They are means for measuring time, for the general convenience of people and for the Pilgrimage.' And it is not righteousness that you come into houses by the backs thereof, but truly righteous is he who fears God. And you should come into houses by the doors thereof; and fear ALLAH that you may prosper
They ask thee about the new moons. Say, “They are markers of time for mankind and for the ?ajj.” It is not piety that you should come to houses from their rear, but piety is he who is reverent and comes into houses by their doors. So reverence God, that haply you may prosper
They (the people) ask you (the Prophet) concerning the new moons. Say: "They are only Signs to mark fixed periods of time in (the affairs of) men, and for Pilgrimage." It is no virtue if you enter your houses from the back: It is virtue if you fear Allah enter houses through the proper doors: And fear Allah that you may prosper
They ask you about the new moons. Say, “They are time markers for people and for the Hajj.” Virtue is not in entering homes from their backs, but virtue is in righteousness. So, enter homes through their doors, and be mindful of God, so you be successful.
They ask you about the crescents. Say, 'They are timetables for people, and for the Hajj.' It is not virtuous that you approach homes from their backs, but virtue is to be pious. So approach homes from their doors, and observe God, that you may succeed
They ask you, [O Muhammad], about the new moons. Say, "They are measurements of time for the people and for hajj." And it is not righteousness to enter houses from the back, but righteousness is [in] one who fears Allah. And enter houses from their doors. And fear Allah that you may succeed
They ask you about the phases of the moon; say, 'They are indications of time for men and for the pilgrimage.' And it is not righteousness that you come to the houses from their backs, but righteousness is he who fears; and come to the houses from their doors and fear God; perhaps you may prosper.
They ask thee concerning the New Moons. Say: They are but signs to mark fixed periods of time in (the affairs of) men, and for Pilgrimage. It is no virtue if ye enter your houses from the back: It is virtue if ye fear God. Enter houses through the proper doors: And fear God: That ye may prosper
They ask thee concerning the New Moons. Say: They are but signs to mark fixed periods of time in (the affairs of) men, and for Pilgrimage. It is no virtue if ye enter your houses from the back: It is virtue if ye fear Allah. Enter houses through the proper doors: And fear Allah: That ye may prosper
وَقَـٰتِلُوا۟ فِی سَبِیلِ ٱللَّهِ ٱلَّذِینَ یُقَـٰتِلُونَكُمۡ وَلَا تَعۡتَدُوۤا۟ۚ إِنَّ ٱللَّهَ لَا یُحِبُّ ٱلۡمُعۡتَدِینَ ١٩٠
Fight in God’s cause against those who fight you, but do not overstep the limits: God does not love those who overstep the limits
And fight in the way of Allah (against) those who fight you, but don’t exceed (limit). Surely, Allah does not like the transgressors.
And fight in the way of Allah those who fight you, and transgress not; verily Allah loveth not the transgressor
Fight those in the way of God who fight you, but do not be aggressive: God does not like aggressors
And with those who fight to kill you, fight in the way of Allah (defend your right to live). Do not transgress. Indeed, Allah does not like the transgressors.
Fight in the Way of Allah against those who fight you, but do not go beyond the limits. Allah does not love those who go beyond the limits.
Fight in the way of Allah those who fight you, but do not transgress. Indeed Allah does not like transgressors
Fight in God’s cause (in order to exalt His Name) against those who fight against you, but do not exceed the bounds (set by God), for surely God loves not those who exceed the bounds
And fight in the cause of Allah those who fight and persecute you, but commit no aggression. Surely, Allah does not love the aggressors
And fight in the way of God with those; who fight with you, but aggress not: God loves not the aggressors
And fight in God's way with those who wage war against you, but do not exceed the limits. God does not like those who exceed the limits.
[Today, finally, you are given the permission to] fight in the cause of God against those who wage a war against. However, [as a peaceful nation that you are supposed to be by your very title,] do not begin the hostilities, for God does not like the aggressors
Fight in the cause of God, those who fight you, but do not transgress limits, for God does not love transgressors
And combat in the way of Allah those who combat youpl, but do not start hostilities; indeed, Allah does not love the hostile ones.
Fight in God's way with those who fight with you, but transgress not; verily, God loves not those who do transgress
And fight in Allah's cause against those who fight you and do not exceed the limits; and Allah does not like the transgressors
And fight in the way of Allah against those who are fighting you but do not transgress. Truly Allah does not love the transgressors.
And fight for the religion of God against those who fight against you, but transgress not by attacking them first, for God loveth not the transgressors
Fight in the Cause of Allah with those who fight you, but transgress not the limits (or begin not hostilities); verily, Allah loves not those who transgress (or the aggressors)
Fight in the way of Allah those who fight against you, but do not aggress. Allah does not love the aggressors
And fight for the cause of God against those who fight against you: but commit not the injustice of attacking them first: God loveth not such injustice
And fight to kill, in the Cause of Allah, those who fight you to kill and do not transgress the limits (of justice and retribution). Certainly Allah does not like those who cross the limits
And fight in the Way of God those who fight you, but exceed not the limits. Truly, God loves not the ones who exceed the limits.
You must fight, in the way of Allah, those who attack you. Do not break the rules [of fair fighting]. Allah does not love those who go too far.
Fight in the cause of Allah with those who fight against you, but do not exceed the limits. Allah does not like transgressors
And fight in the way of Allah with those who fight against you but do not commit aggression because Allah does not like aggressors
And fight in the way of Allah against those who fight against you but be not aggressive. Surely Allah loves not the aggressors
And fight in the way of Allah those who fight with you, but do not exceed the limits, Allah certainly does not like those who exceed the limits.
And fight, in the way of Allah, those who fight with you. And transgress not! Indeed, Allah loves not the transgressors
And fight (in defence) in the cause of Allah against those who impose war on you. (Yes,) but do not exceed limits. Surely, Allah does not like those who exceed limits
And fight in the cause of God against those who fight you, but do not transgress, God does not like the aggressors
And fight in the cause of God against those who fight you, but do not aggress, God does not love the aggressors.
And fight in the cause of God against those who fight you, but do not aggress, God does not like the aggressors.
And kill/fight in God's way/sake those who kill/fight you , and do not transgress/violate , that God does not love/like the transgressors/violators
AND FIGHT in God's cause against those who wage war against you, but do not commit aggression-for, verily, God does not love aggressors
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And fight in the way of Allah the ones who fight you, but do not transgress; surely Allah does not love the transgressors
Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not aggressors
Fight for the cause of God, those who fight you, but do not transgress, for God does not love the transgressors
Fight in the way of Allah against those who fight you, and do not transgress. Verily, Allah does not like the transgressors
Fight for (serving) the cause of Allâh against those who fight you, and begin not hostilities. Indeed, Allâh demonstrates not his own love for the transgressors.
In the path of Allah, fight those who wage a war against you. But do not exceed the limit. Indeed, Allah does not like the transgressors
And fight in the cause of Allâh against those who fight you. And begin not hostilities. Indeed, Allâh doesn’t demonstrate His own love for the transgressors.
And make the heart of your purpose to fight those who wage war against you in Allah’s cause, but do not initiate transgression; Allah dislikes those who go beyond the limits prescribed by Him
Fight in Allah’s way those who fight you, but do not attack first. Allah does not like aggressors.
Fight in the cause of Allah ˹only˺ against those who wage war against you, but do not exceed the limits. Surely Allah does not like transgressors.
And fight in the way of Allah those who fight you, but do not transgress. Allah does not love the transgressors.
Fight in the cause of God those that fight you, but commit no aggression. God does not love the aggressors
You may fight in the cause of GOD against those who attack you, but do not aggress. GOD does not love the aggressors.
Fight in God's path against those who fight you, but do not be aggressors, for God does not love aggressors.
Fight in God’s path against those who fight you, but do not be aggressors, for God does not love aggressors.
And fight in Allah’s pathway those who fight you, and do not transgress; surely Allah does not love the transgressors.
And fight in the cause of Allah (against) those who fight you, but be not aggressive, for surely Allah loves not the aggressors
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Fight in the Cause of Allah those who wage war against you, but do not commit aggression. Behold, Allah loves not aggressors. (22:39)
And fight in the way of Allah with those who fight with you, and do not exceed the limits, surely Allah does not love those who exceed the limits
And fight in the way of ALLAH against those who fight against you, but do not transgress. Surely, ALLAH loves not the transgressors
And fight in the way of God against those who fight against you, but do not transgress. Truly God loves not the transgressors
And fight in the cause of Allah those who fight you, but do not transgress limits: For Allah does not love those who exceed their rightful limits
Fight in the path of God those who fight you, but don’t commit aggression. God doesn’t love the aggressors.
And fight in the cause of God those who fight you, but do not commit aggression; God does not love the aggressors
Fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors
And fight in God's way with those who fight with you, and do not transgress. Indeed, God does not love the transgressors.
Fight in the cause of God those who fight you, but do not transgress limits; for God loveth not transgressors
Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors
وَٱقۡتُلُوهُمۡ حَیۡثُ ثَقِفۡتُمُوهُمۡ وَأَخۡرِجُوهُم مِّنۡ حَیۡثُ أَخۡرَجُوكُمۡۚ وَٱلۡفِتۡنَةُ أَشَدُّ مِنَ ٱلۡقَتۡلِۚ وَلَا تُقَـٰتِلُوهُمۡ عِندَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ حَتَّىٰ یُقَـٰتِلُوكُمۡ فِیهِۖ فَإِن قَـٰتَلُوكُمۡ فَٱقۡتُلُوهُمۡۗ كَذَ ٰلِكَ جَزَاۤءُ ٱلۡكَـٰفِرِینَ ١٩١
Kill them wherever you encounter them, and drive them out from where they drove you out, for persecution is more serious than killing. Do not fight them at the Sacred Mosque unless they fight you there. If they do fight you, kill them- this is what such disbelievers deserve
And kill them wherever you find them, and turn them out from where they have turned you out. (Though killing is bad) creating mischief is worse than killing. Don’t fight them at the sacred Masjid (at Makkah), unless they (first) fight you there. But if they attack you, then kill them. Such is the punishment of the disbelievers.
And slay them wheresoever ye come upon them, and drive them out whence they drove you out; and temptation is more grievous than slaughter. And fight them not near the Sacred Mosque until they fight you therein, but if they get ready to fight you there, then slay them. That is the meed of the infidels
And fight those (who fight you) wheresoever you find them, and expel them from the place they had turned you out from. Oppression is worse than killing. Do not fight them by the Holy Mosque unless they fight you there. If they do, then slay them: Such is the requital for unbelievers
Kill them wherever you catch them (in the cause of defending your right to live). Expel them from where they have expelled you! Fitnah (provocation) is more severe (a crime) than killing (a man). Do not fight near the Masjid al-Haram unless they fight you there. But if they try to kill you, then kill them. Such is the recompense of those who deny the truth.
Kill them wherever you come across them and expel them from where they expelled you. Fitna is worse than killing. Do not fight them in the Masjid al-Haram until they fight you there. But if they do fight you, then kill them. That is how the kuffar should be repaid.
And kill them wherever you confront them, and expel them from where they expelled you, for faithlessness is graver than killing. But do not fight them near the Holy Mosque unless they fight you therein; but if they fight you, kill them; such is the requital of the faithless
(While at war) kill them wherever you come upon them, and drive them out from where they drove you out (thus recovering your lands from their usurpation). (Though killing is something you feel aversion to) disorder (rooted in rebellion against God and recognizing no laws) is worse than killing. Do not fight against them in the vicinities of the Sacred Mosque unless they fight against you there; but if they fight against you (there), kill them – such is the recompense of the (rebellious) unbelievers
And slay them (the aggressors against whom fighting is made incumbent) when and where you get the better of them, in disciplinary way, and turn them out whence they have turned you out. (Killing is bad but) lawlessness is even worse than carnage. But do not fight them in the precincts of Masjid al-Haram (the Holy Mosque at Makkah) unless they fight you therein. Should they attack you (there) then slay them. This indeed is the recompense of such disbelievers
And slay them wherever you come upon them, and expel them from where they expelled you; persecution is more grievous than slaying. But fight them not by the Holy Mosque until they should fight you there; then, if they fight you, slay them -- such is the recompense of unbelievers -
And kill them (those who wage war against you) wherever you find them, and drive them out of where they drove you out. Turmoil (and disorder) is worse than murder. And do not fight them at the Sacred Mosque unless they (start to) fight you in there, and if they fight you, then kill them. Such is the payback of the disbelievers.
Face your enemies anywhere they challenge you and take back your lost lands/ homes from them. [Although killing, which is inevitable in fight is bad,] persecution is worth than killing. Do not fight with your enemies in/ around Masjid-Al-Haram (the first site of worshipping God, built by Abraham in Mecca.) But if they attack you there, you may strike back to kill; they deserve to die for their disbelief
And slay them wherever you catch them. And drive them out from where they have driven you out, for oppression is worse than slaughter. But do not fight them at the Sacred Masjid, unless they attack you there, and if they attack you, slay them. Such is the punishment of those who suppress faith
And kill them wherever youpl encounter them, and evict them from where they have evicted you, for religious persecution is more severe than killing. But do not combat them at the Inviolable Mosque unless they combat you about it. So if they combat youpl, then kill them. Such is the repayment of the deniers.
Kill them wherever ye find them, and drive them out from whence they drive you out; for sedition is worse than slaughter; but fight them not by the Sacred Mosque until they fight you there; then kill them, for such is the recompense of those that misbelieve
And slay the disbelievers wherever you find them, and drive them out from where they drove you out, and the turmoil they cause is worse than slaying; and do not fight them near the Sacred Mosque until they fight you there; so if they fight you, slay them; this is the punishment of the disbelievers
And kill them wherever you find them and drive them out from wherever they drove you out and the sedition in religion is worse than killing but do not fight them at the sacred mosque unless they fight you there. So if they fight you, then fight them. Thus is the reward of the disbelievers.
And kill them wherever ye find them, and turn them out of that whereof they have dispossessed you, for temptation to idolatry is more grievous than slaughter: Yet fight not against them in the holy temple, until they attack you therein; but if they attack you, slay them there. This shall be the reward of the infidels
Kill them wherever you find them, and drive them out from whence they drive you out; for persecution (oppression or sedition) is worse than slaughter; but fight them not by the Sacred Mosque unless they fight you there; If they fight you then kill them,
Kill them wherever you find them. Drive them out of the places from which they drove you. Dissension is greater than killing. But do not fight them by the Holy Mosque unless they attack you there; if they fight you, kill them. Like this is the recompense of the unbelievers
And kill them wherever ye shall find them, and eject them from whatever place they have ejected you; for civil discord is worse than carnage: yet attack them not at the sacred Mosque, unless they attack you therein; but if they attack you, slay them. Such the reward of the infidels
And kill them wherever you overpower them and extern them from where they have externed you. And tumult and oppression (are) worse than slaughter. And fight them not to kill near Al-Masjid-al-Haram until they fight you to kill inside it, so if they fight you to kill, slay them — such is the retribution for the disbelievers
And kill them wherever you came upon them, and drive them out from wherever they drove you out. And persecution is more grave than killing. And fight them not near the Masjid al-Haram unless they fight you in it. But if they fought you, then kill them. Thus, this is the recompense for the ones who are ungrateful.
You must execute them wherever you overtake them. Expel them from those places from where they have expelled you. Turmoil and oppression are worse than killing [in self-defense]. Do not fight them at the Sacred Mosque, unless they first attack you there. If they attack you, you must fight them. Such is the consequence of those who suppress faith.
Kill them wherever they confront you in combat and drive them out of the places from which they have driven you. Though killing is bad, creating mischief is worse than killing. Do not fight them within the precincts of the Sacred Mosque unless they attack you there; but if they attack you, put them to the sword; that is the punishment for such unbelievers
Fight against them wherever they confront you in combat and drive them out from where they drove you out. Though killing is bad. persecution is worse than killing Do not fight against them near the Masjid Haram unless they attack you there
And kill them wherever you find them, and drive them out of where they drove you out, and persecution is worse than slaughter. And fight not with them at the Sacred Mosque until they fight with you in it; so if they fight you (in it), slay them. Such is the recompense of the disbelievers
And kill them wherever you find them and drive them out from the place from where they drove you out, for persecution is severer than slaughter, but do not fight with them near the Sacred Mosque (Kaaba) till they fight with you therein, but if they fight with you then slay them, such is the reward of the infidels.
And kill them wherever you find them, amd turn them out from where they turned you out. For, persecution is worse than killing. And fight with them not, near the sacred Place of Worship, unless they fight with you therein. But if they fight with you, kill them then; for, such is the 'reward' for the suppressors of Truth.
And (during war) kill (the aggressing and combating disbelievers) wherever you find them, and drive them out (through military operation by the state) from where they drove you out. And rousing mischief and disruption is a severer (crime) than killing. But do not fight against them in the proximity of the Sacred Mosque (Ka‘ba) unless they themselves fight there against you. Then if they attack you, kill them (in defence), for that is the right penalty of (such aggressing and combating) disbelievers
And kill them wherever you find them, and expel them from where they expelled you, and know that persecution is worse than being killed. And do not fight them at the Restricted Temple unless they fight you in it; if they fight you then kill them, thus is the reward of the disbelievers
And kill them wherever you encounter them, and expel them from where they expelled you, and know that persecution is worse than being killed. And do not fight them at the Restricted Temple unless they fight you in it; if they fight you then kill them, thus is the recompense of the rejecters.
And you may kill them wherever you engage them, and expel them from where they expelled you, and know that persecution is worse than being killed. And do not fight them at the Restricted Temple unless they fight you in it; if they fight you then kill them, thus is the recompense of the rejecters.
And fight/kill them, where/when you defeated/caught up with them , and bring/drive them out from where/when they brought/drove you out, and the treason/misguidance (is) stronger (worse than) the fighting/killing, and do not fight/kill them at the Mosque the Forbidden/Sacred , until they fight/kill you in it, so if they fought/killed you, so fight/kill them, like that is the disbelievers' reward/reimbursement
And slay them wherever you may come upon them, and drive them away from wherever they drove you away - for oppression is even worse than killing. And fight not against them near the Inviolable House of Worship unless they fight against you there first; but if they fight against you, slay them: such shall be the recompense of those who deny the truth
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And kill them wherever you catch them, and drive them out from where they drove you out; and temptation (Or: discord, sedition) is more serious (Literally: stronger) than killing; and do not fight with them at the Inviolable Mosque until they fight with you therein; so in case they fight with you, then kill them; thus is the recompense of the disbelievers
And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter. And fight not with them at the Inviolable Place of Worship until they first attack you there, but if they attack you (there) then slay them. Such is the reward of disbelievers
Slay them wherever you may catch them and expel them from the place from which they expelled you. The sin of disbelief in God is greater than committing murder. Do not fight them in the vicinity of the Sacred Mosque in Mecca unless they start to fight. Then slay them for it is the recompense that the disbelievers deserve
Kill them wherever you find them, and drive them out from where they drove you out, as Fitnah (to create disorder) is more severe than killing. However, do not fight them near Al-Masjid-ul-Haram (the Sacred Mosque in Makkah) unless they fight you there. However, if they fight you (there) you may kill them. Such is the reward of the disbelievers
(You have every right to defend yourself) to slay them wherever you find them and to expel them from the places whence they have expelled you as persecution is worse than killing. Fight them not at the ‘Sacred Mosque’ unless they start fighting you there. Thus, if it happens that they fight you there, (then you have every right) to kill them! This is how it should be the penalty of those who persist in disbelief (in Allâh).
Kill them wherever you find them. Expel them from where they drove you away. Persecution and oppression are worse than killing. Do not do battle with them near the sacred house of worship (Makkah), unless it is they who engage you in battle there. If they fight you there, then slay them (there). That is the due punishment for the disbelievers
(You have every right to defend yourself) and to slay them wherever you find them (in the battlefield) and expel them from the places whence they have expelled you as persecution is worse than killing. Don’t Fight with them at the Sacred Mosque unless they start fighting with you therein. so, if it happens that they fight with you there, (then you have every right to fight and to) kill them! Such is the requital of those who are spiritually dead and blind.
Kill them wherever you find them, and put them to death, and drive them out; since persecution for creed or opinion is worse than murder. But do not fight them at the Sacred Mosque unless they attack you there and if they do, then kill them, for such action receives invites commensurate consequences; the punishment of those who deny faith
When in battle,fight them wherever you find them, and expel them from where they expelled you. A prolonged campaign ofpersecution is far worse than a decisive battle involvingkilling. Do not attack them near the Sacred Mosque until they attack you. If they attack you, fight back; that is the way to deal with the disbelievers.
Kill them wherever you come upon them and drive them out of the places from which they have driven you out. For persecution is far worse than killing. And do not fight them at the Sacred Mosque unless they attack you there. If they do so, then fight them—that is the reward of the disbelievers.
And kill them wherever you get hold of them and drive them out from where they drove you out, for corruption is more severe than killing, but do not kill them near the sacred mosque (in Makkah) unless they fight you in there, but if they fight you, kill them. Thus is the reward of those who reject (the truth).
Slay them wherever you find them. Drive them out of the places from which they drove you. Idolatry is more grievous than bloodshed. But do not fight them within the precincts of the Holy Mosque unless they attack you there; if they attack you slay them. Thus shall the unbelievers be requited:
You may kill those who wage war against you, and you may evict them whence they evicted you. Oppression is worse than murder. Do not fight them at the Sacred Masjid, unless they attack you therein. If they attack you, you may kill them. This is the just retribution for those disbelievers.
[If they start a fight] kill them wherever you find them, and expel them from wherever they expelled you. For oppression is worse than murder. Do not fight them at the Holy Sanctuary unless they fight you in it. If they fight you, kill them. That is the reward of the unbelievers.
[If they start a fight] kill them wherever you find them , and expel them from wherever they expelled you, for persecution is worse than slaying. Do not fight them at the Holy Sanctuary unless they fight you in it. If they fight you, kill them. That is the reward of the unbelievers.
And kill them wherever you arrested them, and exit them out, from where they had exited you out. And the infatuation is stronger than the killing. And do not fight them at the Sacred Mosque, until they fight you in it. So, if they fight you, then kill them. Such is the infidels’ penalty.
And slay them wherever you find them, and drive them away from where they drove you away. And persecution is more grievous than slaughter. And fight not with them at the Sacred Mosque unless they fight with you therein; then, if they fight with you, slay them; such is the retribution of the infidels
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(But if they keep on fighting), subdue them wherever you find them. And drive them out from where they have driven you out. For, oppression, cruelty and persecution are even more severely destructive than the killing in battle. And fight not against them near the Sacred House that is a Symbol of unified submission of all mankind to their Creator, unless they attack you therein. But if they attack you there, then fight against them. Such is the reward of those who refuse to acknowledge and then violate the sanctity of the Sanctuary of Peace for all humanity. (The Sacred Masjid in Makkah must be a safe Sanctuary and a source of peace and security for all mankind (2:144-148), (3:96), (5:2), (5:97), (9:18), (22:25-28), (40:19), (48:25). 'Qatl' = Kill = Bring low = Subdue = Fight = Attack = Slay)
And kill them wherever you find them, and drive them out from whence they drove you out, and persecution is severer than slaughter, and do not fight with them at the Sacred Mosque until they fight with you in it, but if they do fight you, then slay them; such is the recompense of the unbelievers
And slay these transgressors wherever you meet them and drive them out from where they have driven you out; for persecution is worst than slaying. And fight them not in and near the Sacred Mosque until they fight you therein. But if they fight you, then fight them. Such is the requital for the disbelievers
And slay them wheresoever you come upon them, and expel them whence they expelled you, for strife is worse than slaying. But do not fight with them near the Sacred Mosque until they fight with you there. But if they fight you, then slay them. Such is the recompense of the disbelievers
And slay them (who fight against Allah’s cause) wherever you catch them, and turn them out from where they have turned you out; For persecution and injustice are worse than killing. But do not fight them at the Sacred Mosque, unless they (first) fight you there; But if they fight you slay them. Such is the reward of those who block Faith
Kill them wherever you overtake them, and expel them from where they expelled you. Persecution is more severe than killing. Don’t fight them at the Sacred Mosque unless they fight you there. If they fight you, then kill them—such is the retribution for the unbelievers.
And kill them wherever you overtake them, and expel them from where they had expelled you. Oppression is more serious than murder. But do not fight them at the Sacred Mosque, unless they fight you there. If they fight you, then kill them. Such is the retribution of the disbelievers
And kill them wherever you overtake them and expel them from wherever they have expelled you, and fitnah is worse than killing. And do not fight them at al-Masjid al- iaram until they fight you there. But if they fight you, then kill them. Such is the recompense of the disbelievers
And slay them wherever you find them, and drive them out from where they drove you out; and the trial is worse than slaying. But do not fight them by the Sacred Mosque until they fight you there; then if they fight you, then slay them. Thus is the reward of the disbelievers.
And slay them wherever ye catch them, and turn them out from where they have Turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight yo u, slay them. Such is the reward of those who suppress faith
And slay them wherever ye catch them, and turn them out from where they have Turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, slay them. Such is the reward of those who suppress faith
فَإِنِ ٱنتَهَوۡا۟ فَإِنَّ ٱللَّهَ غَفُورࣱ رَّحِیمࣱ ١٩٢
but if they stop, then God is most forgiving and merciful
But if they cease, then surely Allah is Forgiving, Merciful.
Then if they desist, then verily Allah is Forgiving, Merciful
But if they desist, God is forgiving and kind
If they cease (what they do) then indeed Allah is the Ghafur and the Rahim.
But if they cease, Allah is Ever-Forgiving, Most Merciful.
But if they relinquish, then Allah is indeed all-forgiving, all-merciful
Then if they desist (from fighting), surely God is All-Forgiving, All-Compassionate (especially towards those who return to Him in repentance.
But if they desist (from aggression) then, behold, Allah is indeed Great Protector, Ever Merciful
but if they give over, surely God is All-forgiving, All-compassionate
And if they stopped, then God is forgiving and merciful.
If the above mentioned trouble makers stop, cease the fight. [See how] God is forgiving and compassionate
But if they cease, indeed God is Oft-Forgiving, Mercifully Redeeming
But if they cease, then Allah is indeed Oft-Forgiving, Bestowing of mercy.
But if they desist, then, verily, God is forgiving and merciful
Then if they desist, then indeed Allah is Oft Forgiving, Most Merciful
But if they desist then Allah is Oft-Forgiving, Most Merciful.
But if they desist, God is gracious and merciful
But if they desist, then, verily, Allah is Forgiving and Merciful
but if they desist, know that Allah is the Forgiver and the Most Merciful
But if they desist, then verily God is Gracious, Merciful
But if they ceased, then certainly Allah is Oft-Forgiving, Continuously Merciful
Then, if they refrained themselves, then, truly, God is Forgiving, Compassionate.
If they cease, Allah is Most Forgiving, Most Merciful.
If they cease hostility, then surely Allah is Forgiving, Merciful
And if they attack you first (even in that sacred area), strike them (without any hesitation); this is the due punishment for such disbelievers. If, however, they desist from fighting (you should also do likewise), and know that Allah is Forgiving and Merciful
But if they desist, then surely Allah is Forgiving, Merciful
But if they desist, then Allah is certainly Protectively Forgiving, Merciful.
But if they refrain, then Allah is indeed Forgiving, Merciful
But if they desist, then surely Allah is Most Forgiving, Ever-Merciful
And if they cease, then God is Forgiving, Merciful
And if they cease, then God is Forgiving, Merciful.
And if they cease, then God is Forgiving, Merciful.
So if they ended/stopped , so that God (is) forgiving, most merciful
But if they desist-behold, God is much-forgiving, a dispenser of grace
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Yet, in case they refrain, then surely Allah is Ever-Forgiving, Ever-Merciful
But if they desist, then lo! Allah is Forgiving, Merciful
If they give up disbelief and fighting, God is All-forgiving and All-merciful
But if they desist, then indeed, Allah is Most-Forgiving, Very- Merciful
If it happens that they refrain (from fighting against you, then you’ll need to know that) Allâh is absolutely Oft-forgiving, Most Merciful.
If they desist, then of course Allah is the most Forgiving and the most Merciful
And If it happens that they refrain (from fighting against you), then (you can rest assured that) Allâh is surely Oft-forgiving, Most Merciful.
But if they discontinue hostilities and conform their will to Allah's, then they shall find that Allah is indeed Ghafurun, and Rahimun
If they cease fighting, Allah is the Forgiving, the Kind
But if they cease, then surely Allah is All-Forgiving, Most Merciful.
But if they stop, then Allah is forgiving and merciful.
but if they desist, God is forgiving and compassionate
If they refrain, then GOD is Forgiver, Most Merciful.
If they stop, God is forgiving and Merciful-to-all.
If they stop, God is the Most Forgiving, the Mercy Giver.
So, if they ended, surely Allah is Forgiver, Merciful.
But if they desist, then surely Allah is Forgiving, Merciful
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But if they stop, then, behold! Allah is Forgiving, Merciful
But if they desist, then surely Allah is Forgiving, Merciful
But if they desist, then surely, ALLAH is Most Forgiving, Merciful
But if they desist, then truly God is Forgiving, Merciful
But if they cease, then Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem)
But if they cease, then God is Forgiving and Merciful.
But if they cease, then God is Forgiving and Merciful
And if they cease, then indeed, Allah is Forgiving and Merciful
Then if they desist, then surely God is forgiving, compassionate.
But if they cease, God is Oft-forgiving, Most Merciful
But if they cease, Allah is Oft-forgiving, Most Merciful
وَقَـٰتِلُوهُمۡ حَتَّىٰ لَا تَكُونَ فِتۡنَةࣱ وَیَكُونَ ٱلدِّینُ لِلَّهِۖ فَإِنِ ٱنتَهَوۡا۟ فَلَا عُدۡوَ ٰنَ إِلَّا عَلَى ٱلظَّـٰلِمِینَ ١٩٣
Fight them until there is no more persecution, and worship is devoted to God. If they cease hostilities, there can be no [further] hostility, except towards aggressors
And fight them until no oppression exists and worship is for Allah (alone). But if they cease, (there should be) no hostility except against the wrongdoers.
And fight them until there be no more temptation, and their obedience be wholly unto Allah. So if they desist, then there is to be no violence save against the wrong-doers
Fight them till sedition comes to end, and the law of God (prevails). If they desist, then cease to be hostile, except against those who oppress
Fight them until the fitnah (the pressure to make you give up your faith) is lifted and you are able to practice the religion of Allah as you like. If they cease (pressuring and fighting), there is no hostility except against the wrongdoers.
Fight them until there is no more fitna and the deen belongs to Allah alone. If they cease, there should be no enmity towards any but wrongdoers.
Fight them until faithlessness is no more, and religion becomes [exclusively] for Allah. Then if they relinquish, there shall be no reprisal except against the wrongdoers
(But if they persist in causing disorder, continue to) fight against them until there is no longer disorder rooted in rebellion against God, and the religion (the right for worship and the authority to order the way of life is recognized) for God. However, if they desist, then there is no hostility except to the wrongdoers
And fight them until persecution is no more and religion is (freely professed) for Allah. But if they desist (from hostilities) then (remember) there is no punishment except against the unjust (who still persist in persecution)
Fight them, till there is no persecution and the religion is God's; then if they give over, there shall be no enmity save for evildoers
And fight them until there is no more conspiracy (and turmoil) and the way of life (religion) is only for God. So, if they stopped, then there shall be no enmity except against the wrongdoers.
Continue fighting with the disbelievers until you succeed in establishing the Lord’s laws on earth. If they stop trouble making, leave them alone. Only those among them who are guilty of cruelty and brutality should be brought to justice
And fight against them until there is no more oppression, and justice prevails, as does faith in God. But if they cease, let there be no hostility to any except those who practice oppression
And combatpl them until there is no more religious persecution and religion becomes for Allah. But if they cease, then let there be no hostility except against the unjustpl.
But fight them that there be no sedition and that the religion may be God's; but, if they desist, then let there be no hostility save against the unjust
And fight them until no mischief remains, and only Allah is worshipped; then if they desist, do not harm them, except the unjust
And fight them until that there is no more sedition and the religion is all for Allah. But if they desist, then there is no transgression except against those who wrong their own souls.
Fight therefore against them, until there be no temptation to idolatry, and the religion be God's: But if they desist, then let there be no hostility, except against the ungodly
But fight them until there be no more oppression (persecution or sedition) and that the Din (religion, faith, justice, the attitude and way of life) may be Allah´s; but, if they desist, then let there be no hostility save against the unjust oppress
Fight against them until there is no dissension, and the religion is for Allah. But if they desist, there shall be no aggression except against the harmdoers
Fight therefore against them until there be no more civil discord, and the only worship be that of God: but if they desist, then let there be no hostility, save against the wicked
And fight them to kill until there is no more tumult and oppression and the Religion becomes exclusively of Allah. But if they ceased, then there should be no hostility except against those who are transgressors
And fight them until there be no persecution, and the way of life be for God. Then, if they refrained themselves, then, there is to be no deep seated dislike, but against the ones who are unjust. Fight aggression </i
Fight them until there is no more oppression and until the religion is free for Allah. If they stop fighting, let there be no more trouble, except against those who continue being oppressive.
Fight against them until there is no more disorder and Allah’s supremacy is established. If they desist, let there be no hostility except against the oppressors
Go on fighting with them till there is no more a state of tribulation and Allah´s way is established instead. Then if they desist from it, there should be no more hostility except against those who had been guilty of cruelty and brutality
And fight them until there is no persecution, and religion is only for Allah. But if they desist, then there should be no hostility except against the oppressors
And fight with them till there is no persecution, and religion becomes (exclusively) for Allah, but if they desist, then let there be no hostility except against the unjust.
And fight with them until persecution exists no more, and the way of life leading to Allah is enabled. And if they refrain, no hostility shall there be, except against the persecutors.
And keep fighting against them until the disruption and mischief is totally eliminated and the Din (Religion) practically becomes subservient to Allah alone (i.e., the system of the protection of peace, security and human rights is practically established). But if they desist, then offensive action is not permissible except against the wrongdoers (i.e., transgressors)
And fight them so there is no more persecution, and so that the system is God's. If they cease, then there will be no aggression except against the wicked
And fight them so there is no more persecution, and so that the system is for God. If they cease, then there will be no aggression except against the wicked.
And fight them so there is no more persecution, and so that the system is for God. If they cease, then there will be no aggression except against the wicked.
And fight/kill them until (there) be no betrayal/misguidance , and the religion be to God, so if they ended/stopped , so no transgression/violation , except on the unjust/oppressive
Hence, fight against them until there is no more oppression and all worship is devoted to God alone; but if they desist, then all hostility shall cease, save against those who [wilfully] do wrong
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And fight them until there is no temptation, (Or: discrd, strife, sedition) and the religion is for Allah. Yet in case they refrain, then there shall be no hostility except against the unjust
And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against wrong-doers
Fight them so that there will be no disbelief in God and God's religion will become dominant. If they change their behavior, there would be no hostility against anyone except the unjust
Fight them until there is no Fitnah any more, and obedience remains for Allah. But, if they desist, then aggression is not allowed except against the transgressors
Fight them until there will be no persecution, and religion will be (dedicated completely) to Allâh only. If it happens that they desist, then there must be no hostility against anyone, except for those who are grossly unfair and morally wrong.
Fight (and confront) them till corruption and repression cease, and until faith in Allah (and justice) prevails! But if they desist, then let there be no aggression, except against the oppressors
Fight them until there will be no persecution and religion will be (dedicated completely) to Allâh. If it happens that they desist, then there must be no hostility against anyone, except the oppressors.
And fight them until persecution ends and agreement is reached and Allah's system of faith prevails, recognizing Allah and His control of destiny, His rightful claim to obedience, reverence and worship. Therefore, if they cease their hostilities and conform their will to Allah's will, then restrict your hostilities only to the oppressors
Fight them until there is no more persecution, and people are free to worship Allah. If they cease fighting, then let there be no hostility except against wrongdoers.
Fight against them ˹if they persecute you˺ until there is no more persecution, and ˹your˺ devotion will be to Allah ˹alone˺. If they stop ˹persecuting you˺, let there be no hostility except against the aggressors.
And fight them until there is no corruption and the religion is completely for Allah, but if they stop, then there should be no enmity except against the wrongdoers.
Fight them until idolatry is no more and God‘s religion reigns supreme. But if they desist, attack none except the wrongdoers
You may also fight them to eliminate oppression, and to worship GOD freely. If they refrain, you shall not aggress; aggression is permitted only against the aggressors.
Fight them until there is no more persecution and until all worship is devoted only to God. If they stop, there should be no aggression except toward the unjust.
Fight them until there is no more persecution and until all worship is devoted only to God. If they stop, there should be no aggression except toward the unjust.
And fight them until there is no infatuation, and the religion has been for Allah. So, if they ended, so there is no aggression except upon the oppressors.
And fight with them until there is no (more) persecution, and the religion is only for Allah. But when they desist, there should be no hostility save against the (willful) aggressors
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And fight the aggressors until persecution is eliminated and there remains no compulsion or coercion in religion, the freedom that Allah has ordained (2:256). Anyone accepting the DEEN of Allah must do so freely and for His sake alone. ('Lillah' = For Allah's sake alone). And if the aggressors desist, then let there be no hostility except against those who displace peace with warfare. ('Zulm' = Displace something from its rightful place = Replace good with evil = Oppression = Relegation of the Truth = Violation of human rights = Doing wrong to oneself or others)
And fight with them until there is no persecution, and religion should be only for Allah, but if they desist, then there should be no hostility except against the oppressors
And fight them until there is no persecution, and religion is professed only for ALLAH. But if they desist, then remember that no hostility is allowed except against the wrongdoers
And fight them until there is no strife, and religion is for God. But if they desist, then there is no enmity save against the wrongdoers
And keep fighting them until there is no more persecution and injustice. And justice and faith in Allah continues; But if they cease, let there be no hostile acts except against those who (always) practice (hostilities and) injustice
Fight them until there is no more persecution, and religion is solely for God. But if they cease, then there should be no aggression, except against the oppressors.
And fight them until there is no oppression, and worship becomes devoted to God alone. But if they cease, then let there be no hostility except against the oppressors
Fight them until there is no [more] fitnah and [until] worship is [acknowledged to be] for Allah . But if they cease, then there is to be no aggression except against the oppressors
And fight them, until there is no trial and the religion is God's; then if they desist, then let there be no enmity except against wrongdoers.
And fight them on until there is no more Tumult or oppression, and there prevail justice and faith in God; but if they cease, Let there be no hostility except to those who practise oppression
And fight them on until there is no more Tumult or oppression, and there prevail justice and faith in Allah; but if they cease, Let there be no hostility except to those who practise oppression
ٱلشَّهۡرُ ٱلۡحَرَامُ بِٱلشَّهۡرِ ٱلۡحَرَامِ وَٱلۡحُرُمَـٰتُ قِصَاصࣱۚ فَمَنِ ٱعۡتَدَىٰ عَلَیۡكُمۡ فَٱعۡتَدُوا۟ عَلَیۡهِ بِمِثۡلِ مَا ٱعۡتَدَىٰ عَلَیۡكُمۡۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعۡلَمُوۤا۟ أَنَّ ٱللَّهَ مَعَ ٱلۡمُتَّقِینَ ١٩٤
A sacred month for a sacred month: violation of sanctity [calls for] fair retribution. So if anyone commits aggression against you, attack him as he attacked you, but be mindful of God, and know that He is with those who are mindful of Him
The sacred month is for the prohibited month, and for the prohibited things, (that is) the law of equality (subject to retaliation). Whoever transgresses against you, you transgress likewise. And fear Allah, and know that Allah is with the pious.
A sacred month is for a sacred month; these sacrednesses are in retaliation. Whosoever then offereth violence unto you, Offer violence unto him the like of his violence unto you, and fear Allah, and know that Allah is with the God-fearing
(Fighting during) the holy month (if the sanctity) of the holy month (is violated) is (just) retribution. So if you are oppressed, oppress those who oppress you to the same degree, and fear God, and know that God is with those who are pious and follow the right path
The sacred month of one is as the sacred month of another, in respecting this, fairness must be observed. So, whoever transgresses their boundaries (during this period) and attacks you, attack them back in the same proportion! Protect yourselves from Allah and know well that Allah is with those who are protected.
Sacred month in return for sacred month — sacred things are subject to retaliation. So if anyone oversteps the limits against you, overstep against him the same as he did to you. But have taqwa of Allah. Know that Allah is with those who have taqwa.
A sacred month for a sacred month, and all sanctities require retribution. So should anyone aggress against you, assail him in the manner he assailed you, and be wary of Allah, and know that Allah is with the Godwary
A sacred month is retributive for another sacred month, and the inviolate values demand retaliation. So, whoever attacks you, attack them in like manner as they attacked you. Nevertheless, fear God and remain within the bounds of piety and righteousness, and know that God is with the God-revering, pious
(The violation of) a sacred month may be retaliated in the sacred month and for (the violation of) all sacred things the law of retaliation is prescribed. Then he who transgresses against you, punish him for his transgression to the extent he has transgressed against you, and take Allah as a shield, and know that Allah is with those who guard against evi
The holy month for the holy month; holy things demand retaliation. Whoso commits aggression against you, do you commit aggression against him like as he has committed against you, and fear you God, and know that God is with the godfearing
The prohibited month is for the prohibited month, and for all that is prohibited there is fair retaliation. If anyone assaults you, then assault him like the assault against you, and be cautious of God and know that God is with those who are cautious (of Him).
Respect “no fight” tradition [of Arabs during the four given months of the year] as long as they themselves respect it. The general law is “just retribution”; always bear in mind and know that God always sides with the righteous ones
The prohibited month for the prohibited month, and so for all things prohibited, there is the law of equality. But if anyone transgresses the prohibition against you, respond likewise against him, but be aware of God, and know that God is with those who show restraint
An inviolable month for an inviolable month, and inviolable rites call for fair retribution. So whoever starts hostilities against youpl, be hostile to him in the same measure as he has been hostile to you. And be mindful of Allah, and know that Allah is with the mindfulpl (of Him).
The sacred month for the sacred month; for all sacred things demand retaliation; and whoso transgresses against you, transgress against him like as he transgressed against you; but fear ye God, and know that God is with those who fear
The sacred month for the sacred month, and respect in lieu of respect; harm the one who harms you, to the extent as he did - and keep fearing Allah, and know well that Allah is with the pious
The sacred month by the sacred month and the violation of the sacred things is redressed by the law of just retribution. So whoever makes hostility against you then make hostility against him as much as he has made hostility against you and revere Allah and know that indeed Allah is with those who safeguard their own souls.
A sacred month for a sacred month, and the holy limits of Mecca, if they attack you therein, do ye also attack them therein in retaliation; and whoever transgresseth against you by so doing, do ye transgress against him in like manner as he hath transgressed against you, and fear God, and know that God is with those who fear him
The sacred month for the sacred month; for all sacred things demand retaliation (the Law of Equivalence); and whoever transgresses against you, transgress against him likewise as he transgressed against you; but fear Allah, and know that Allah is with th
The sacred month for the sacred month, prohibitions are (subject to) retaliation. If any one aggresses against you, so aggress against him with the likeness of that which he has aggressed against you. Fear Allah, and know that Allah is with the cautious
The sacred month and the sacred precincts are under the safeguard of reprisals: whoever offereth violence to you, offer ye the like violence to him, and fear God, and know that God is with those who fear Him
A Prohibited Month goes with a prohibited month; and for all Prohibitions the law of Qisas is a must. And whoever transgresses (in Prohibitions) against you, you (too) transgress against him likewise, as he transgresses against you. And pay obedience to Allah and know that Allah is on the side of Al-Muttaqun
committed in the Sacred Month, in the Sacred Month and so reciprocation for all sacred things. So whoever exceeded the limits against you, exceed you the limits against him likewise as he exceeded the limits against you? Be Godfearing of God and know that God is with the ones who are Godfearing.
The holy month is for the holy month [without violence], and violations will be met with equal acts [for self-defense]. If someone assaults you, you may defend yourselves in the same way. Be conscious of Allah and know that Allah is with those who fear Him.
The Sacred month, in which fighting is prohibited, is to be respected if the same is respected by the enemy: sacred things too are subject to retaliation. Therefore, if anyone transgresses a prohibition and attacks you, retaliate with the same force. Fear Allah, and bear in mind that Allah is with the righteous
A prohibited month is to be respected, if the same is respected (by the enemy), and likewise there is the law of just retribution for the violation of all prohibited things. Therefore, if anyone transgresses a prohibition by attacking you, you may do likewise, but always fear AIIah and bear in mind that Allah is with those who desist from breaking Allah´s bounds
The sacred month for the sacred month, and retaliation (is allowed) in sacred things. Whoever then acts aggressively against you, inflict injury on him according to the injury he has inflicted on you and keep your duty to Allah, and know that Allah is with those who keep their duty
The sacred month for the sacred month and sacred things in retaliation, so whoever exceeds the limits against you then you (too) exceed the limits against him in a manner similar to his exceeding the limits against you, and fear Allah and know that Allah is with those who guard (against evil).
If they observe the sanctity of the prohibited month, you too observe it. And for breach of the prohibitions, there is the law of quisuaasu ('tit for tat' or 'blow for blow'). So then, whoever transgresses against you, pay him back, in like manner. And fear Allah, and know for certain that Allah is with the pious.to
A sacred month is the requital of a sacred month, and (other) sacred things also requite one another. So if someone wrongs you, you may also respond in kind but proportional to his offence. And fear Allah. And remember that Allah is with those who fear Him
What is done in the restricted month may be retaliated in the same month, and murder shall be punishable by execution. Whoever attacks you, then you shall attack him the same as he attacked you; and be aware of God, and know that God is with the righteous
The restricted month may be met within the restricted month, and what is unlawful may be met with retaliation. Whoever attacks you, then you shall attack him the same as he attacked you; and be aware of God, and know that God is with the righteous
The restricted Month shall be met in the restricted Month, and the prohibitions shall have reparation. Whoever attacks you, then you shall attack him the same as he attacked you; and be aware of God, and know that God is with the righteous.
The month, the forbidden/respected/sacred, with the month, the forbidden/respected/sacred, and the God's ordered prohibitions (are) equal revenge , so who transgressed/violated on you, so transgress/violate (revenge) on him with similar/equal (to) what he transgressed on you, and fear and obey God and know that God (is) with the fearing and obeying
Fight during the sacred months if you are attacked: for a violation of sanctity is [subject to the law of] just retribution. Thus, if anyone commits aggression against you, attack him just as he has attacked you - but remain conscious of God, and know that God is with those who are conscious of Him
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The Inviolable month (is) for the Inviolable month; (In which no warfare is permitted) and the Inviolable things (demand) retaliation. So whoever transgresses against you, then transgress against him in like (manner) as he transgressed against you; and be pious to Allah, and know that Allah is with the pious
The forbidden month for the forbidden month, and forbidden things in retaliation. And one who attacketh you, attack him in like manner as he attacked you. Observe your duty to Allah, and know that Allah is with those who ward off (evil)
It is because of their disrespect of a sacred month that you are also allowed to retaliate against them in a sacred month. If any one transgresses against you, you also may retaliate against them to an equal extent. Have fear of God and know that He supports the pious
The holy month for the holy month, and the sanctities are subject to retribution. So when anyone commits aggression against you, be aggressive against him in the like manner as he did against you, and fear Allah, and be sure that Allah is with the God-fearing
The sacred month is for the sacred month, as for all the violations, there is legal retribution. If it happens that anyone attacks you, then attack him in the same way that he has attacked you. Thus, act piously towards Allâh and know that Allâh is with the ‘Pious’(who show reverence & obedience to Him/or who guard themselves against falling into temptation or sin).
The sacred months are (of course) the sacred months. (But) there is retribution for (the violation of) every prohibition. Therefore, if they violate the prohibition (and attack you), then you may do the same in retaliation against the aggression they commit. But, know (for sure) that Allah is indeed with the pious
The sacred month is for the sacred month, as for all the violations, there is legal retribution. If it happens that anyone attacks you, (then you have every right to) attack him in the same way that he has attacked you. So act piously towards Allâh and know that Allâh is with the Pious.
If they fight you during a sacred month, then retaliate during the sacred month, and breaking the solemn observances permits reciprocity. And if they transgress against you and break Allah's command, then lay their transgression to their charge and trespass against them to the same extent and revere Allah, and realize that He upholds those who restrain themselves in reverence to Him
A sacred month always remains a sacred month; therefore, any violation of what Allah has forbidden calls for retaliation. If someone is hostile to you, respond in equal measure, and be mindful of Allah, and know for certainthat Allah is with the pious.
˹There will be retaliation in˺ a sacred month for ˹an offence in˺ a sacred month, and all violations will bring about retaliation. So, if anyone attacks you, retaliate in the same manner. ˹But˺ be mindful of Allah, and know that Allah is with those mindful ˹of Him˺.
The forbidden month is for the forbidden month, and what is forbidden should be revenged, so if someone transgresses against you, transgress against him in the same way that he transgressed against you, and beware of Allah and know that Allah is with those who beware (of Him).
A sacred month for a sacred month: sacred things too are subject to retaliation. If anyone attacks you, attack him as he attacked you. Have fear of God, and know that God is with those that fear Him
During the Sacred Months, aggression may be met by an equivalent response. If they attack you, you may retaliate by inflicting an equitable retribution. You shall observe GOD and know that GOD is with the righteous.
Fight back during the sacred month: violation of sanctity [calls for] just retribution. Whoever attacks you, attack them as you were attacked. Be mindful of God, and know that God is with those who are mindful of Him.
Fight back during the sacred month: violation of sanctity [calls for] just retribution. Whoever attacks you, attack them as you were attacked. Be mindful of God, and know that God is with those who are mindful of Him.
The sacred month with the sacred month; and the forbidden are retribution. So, who aggressed upon you, so aggress upon him with alike what he aggressed upon you. And show the piety of Allah and know that Allah is with the pious.
The sacred month for the sacred month; and all sacred things are (under the law of) retaliation. Whoever then commits aggression (by fighting) against you, attack him in like manner as he attacked you; and have awe for Allah, and know that Allah is with the pious ones
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A violation of sanctity will activate the Law of Just Recompense. So, one who attacks you (during the Sacred Months), attack him to an extent no more that he has aggressed against you. And be mindful of Allah and know that Allah is on the side of those who walk aright
The Sacred month for the sacred month and all sacred things are (under the law of) retaliation; whoever then acts aggressively against you, inflict injury on him according to the injury he has inflicted on you and be careful (of your duty) to Allah and know that Allah is with those who guard (against evil)
The violation of a Sacred Month may be retaliated in the Sacred Month, and for all sacred things there is the law of retaliation. So whoso transgresses against you, punish him for his transgression to the extent to which he has transgressed against you. And fear ALLAH and know that ALLAH is with those who fear him
The sacred month for the sacred month, and retribution for forbidden things. So whosoever transgresses against you, transgress against him in like manner as he transgressed against you, and reverence God, and know that God is with the reverent
The prohibited month:— For the prohibited month— And likewise for all things prohibited— The Law of Equality applies. If then anyone violates the prohibition against you, (then) you transgress likewise against him. But fear Allah, and know that Allah is with those who restrain themselves
The sacred month for the sacred month; any violation of sanctity invites retaliation. If anyone attacks you, respond in kind. Be mindful of God, and know that God is with the righteous.
The sacred month for the sacred month; and sacrilege calls for retaliation. Whoever commits aggression against you, retaliate against him in the same measure as he has committed against you. And be conscious of God, and know that God is with the righteous
[Fighting in] the sacred month is for [aggression committed in] the sacred month, and for [all] violations is legal retribution. So whoever has assaulted you, then assault him in the same way that he has assaulted you. And fear Allah and know that Allah is with those who fear Him
The sacred month for the sacred month; for all sacred things demand retaliation. Then he who transgressed against you, then transgress against him in like manner as he transgressed against you, and fear God, and know that God is with those who fear.
The prohibited month for the prohibited month,- and so for all things prohibited,- there is the law of equality. If then any one transgresses the prohibition against you, Transgress ye likewise against him. But fear God, and know that God is w ith those who restrain themselves
The prohibited month for the prohibited month,- and so for all things prohibited,- there is the law of equality. If then any one transgresses the prohibition against you, Transgress ye likewise against him. But fear Allah, and know that Allah is with those who restrain themselves
وَأَنفِقُوا۟ فِی سَبِیلِ ٱللَّهِ وَلَا تُلۡقُوا۟ بِأَیۡدِیكُمۡ إِلَى ٱلتَّهۡلُكَةِ وَأَحۡسِنُوۤا۟ۚ إِنَّ ٱللَّهَ یُحِبُّ ٱلۡمُحۡسِنِینَ ١٩٥
Spend in God’s cause: do not contribute to your destruction with your own hands, but do good, for God loves those who do good
And spend in the cause of Allah and don’t throw yourselves into destruction (by not spending for Allah), and do good. Surely, Allah loves the righteous.
And expend in the way of Allah, and cast not yourselves with your hands into perdition, and do well. verily Allah loveth the well- doers
Spend in the way of God, and do not seek destruction at your own hands. So do good for God loves those who do good
Give unrequitedly (feesabilillah) in the way of Allah (to reach Allah) and do not destroy yourselves (by being stingy.) And do good! Certainly, Allah loves the doers of good.
Spend in the Way of Allah. Do not cast yourselves into destruction. And do good: Allah loves good-doers.
Spend in the way of Allah, and do not cast yourselves with your own hands into destruction; and be virtuous. Indeed Allah loves the virtuous
(Just retaliation, as well as war or other defensive measures to maintain your existence, are not possible without expense. So) spend in God’s cause (out of whatever you have) and do not ruin yourselves by your own hands (by refraining from spending. Whatever you do,) do it in the best way in the awareness that God sees it. Surely God loves those who are devoted to doing good, aware that God is seeing them
And spend in the cause of Allah and do not cast yourselves into ruin with your own hands, and do good to others, and verily Allah loves the doers of good to others
And expend in the way of God; and cast not yourselves by your own hands into destruction, but be good-doers; God loves the good-doers
And spend in God's way, and do not throw (yourselves) into ruins with your own hands, and do good as God indeed likes the good doers.
Be generous in charity to please God and do not let your own hand [by being stingy] lead you to your ruin. Perform your obligations in excellence [and not out of obligation]; know that God loves graceful people
And give of your sustenance in the cause of God, and do not make your hands contribute to your own destruction. But do good, for God loves those who do good
And spend in the way of Allah and do not cast yourpl own hands into annihilation, and excel in doing good. Indeed, Allah loves those who excel in doing good.
Expend in alms in God's way and be not cast by your own hands into perdition; but do good, for God loves those who do good
And spend your wealth in Allah's cause, and do not fall into ruin with your own hands; and be virtuous; undoubtedly the righteous are the beloved of Allah
And spend in the way of Allah and do not abandon yourselves to destruction and act in excellence. Truly Allah loves those who act in excellence.
Contribute out of your substance toward the defence of the religion of God, and throw not your selves with your own hands into perdition; and do good, for God loveth those who do good
Expend in alms in the cause of Allah and be not cast by your own hands into perdition; but do good, for Allah loves those who do good
Spend in the way of Allah and do not cast into destruction with your own hands. Be gooddoers; Allah loves the gooddoers
Give freely for the cause of God, and throw not yourselves with your own hands into ruin; and do good, for God loveth those who do good
And spend in the cause of Allah. And make not your hands contribute towards (your) destruction; and do good, for Allah loves those who are Al-Muhsinun
And spend in the way of God, and cast not yourselves by your own hands into deprivation by fighting. ^And do good^. Truly, God loves the ones who are doers of good.
Spend for the purpose of Allah. Do not cause your own hands to contribute to destruction. Do good things. Truly, Allah loves those who do good things.
Give generously for the cause of Allah and do not cast yourselves into destruction by your own hands. Be charitable: Allah loves those who are charitable
Spend your wealth in the Way of Allah and do not cast yourselves into ruin with your own hands. Do all things gracefully, for Allah loves those who do all things with excellenc
And spend in the way of Allah and cast not yourselves to perdition with your own hands and do good (to others). Surely Allah loves the doers of good
And spend in the way of Allah, and do not make your own hands (responsible) for (your) destruction, and do good, Allah certainly loves the doers of good.
And spend, in Allah's path; and do not throw yourselves into ruin, with your own hands. And do good work. Indeed, Allah loves those who do good work.h to
And spend in the cause of Allah; and do not cast yourselves into destruction with your own hands; and adopt righteousness. Verily, Allah loves the righteous
And spend in the cause of God, but do not throw your resources to disaster. And do kindness, for God loves those who do kindness
And spend in the cause of God, but do not throw your resources to disaster. And do good, for God loves those who do good.
And spend in the cause of God, but do not throw your resources to disaster. And do good, for God loves those who do good.
And spend in God's way/sake and do not throw with your hands to the destruction , and do good, that God loves/likes the good doers
And spend [freely] in God's cause, and let not your own hands throw you into destruction; and persevere in doing good: behold, God loves the doers of good
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And expend in the way of Allah; and do not cast (yourselves) by your (own) hands into perdition (i.e., by neglecting to expend in the way of Allah, ), and do fair deeds; surely Allah loves the fair-doers
Spend your wealth for the cause of Allah, and be not cast by your own hands to ruin; and do good. Lo! Allah loveth the beneficent
Give money for the cause of God but do not push yourselves into perdition. Do good; God loves the people who do good deeds
Spend in the way of Allah and do not put yourselves into destruction, and do good. Of course, Allah loves those who do good
Expend your wealth for (serving) the cause of Allâh, do not cast your own selves into destruction by your own hands, and pursue righteousness. Indeed, Allâh demonstrates his own love for the ones whose heart is perfect towards Him.
Spend your wealth for the cause of Allah. Do not, by your own doings, put yourself in harm´s way. Do the right thing. Of course, Allah loves the righteous
And spend of your wealth in the cause of Allâh. And don’t cast yourselves into perdition with your own hands. And pursue righteousness and perfection in Faith. Verily Allâh demonstrates His own love for those who pursue righteousness and perfection in Faith.
And let reverence move you to spend in Allah’s cause and do not cast yourselves into ruin with your own hands, and imprint your deeds with wisdom and piety, for Allah likes those who perfect their illustrious toils and turn their thoughts on moral excellence and benevolence
Spend generously in Allah’s way, but do not cast yourselves into the jaws ofdestruction by your own hands, and do your best. Allah loves those who do good
Spend in the cause of Allah and do not let your own hands throw you into destruction ˹by withholding˺. And do good, for Allah certainly loves the good-doers.
And spend in the way of Allah and do not bring about destruction with your own hands, and do good, Allah loves those who do good.
Give generously for the cause of God and do not with your own hands cast yourselves into destruction. Be charitable; God loves the charitable
You shall spend in the cause of GOD; do not throw yourselves with your own hands into destruction. You shall be charitable; GOD loves the charitable.
Spend your money in the path of God, and do not contribute to your own destruction, but do good. God loves those who do good.
Spend your money in the path of God, and do not contribute to your own destruction, but do everything with excellence. God loves those who do excellent deeds.
And spend in Allah’s pathway, and do not throw with your hands into the destroying and be excelled. Surely, Allah loves the benefactors.
And spend in the way of Allah; and cast not yourselves by your own hands into perdition: and do good (to others) , for verily Allah loves the doers of good
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(It is impossible for a greedy, stingy, niggardly person to grow in goodness. Greed, stinginess and hoarding harm the individual and the society). Spend your wealth in the Cause of Allah, and let not your own hands throw you into destruction. Rather, be consistent in benefiting your fellow human beings. Behold, Allah loves the benefactors of humanity
And spend in the way of Allah and cast not yourselves to perdition with your own hands, and do good (to others); surely Allah loves the doers of good
And spend in the cause of ALLAH, and cast not yourselves into ruin with your own hands, and do good; surely ALLAH loves those who do good
And spend in the way of God and do not, with your own hands, cast yourselves into ruin. And be virtuous. Truly God loves the virtuous
And from your (own) wealth, spend in the cause of Allah, and make not your own hands contribute to (your) destruction; But do good: Because Allah loves those who do good
Spend in the way of God, but don’t throw yourselves into ruin. And do good; indeed, God loves the doers of good.
And spend in the cause of God, and do not throw yourselves with your own hands into ruin, and be charitable. God loves the charitable
And spend in the way of Allah and do not throw [yourselves] with your [own] hands into destruction [by refraining]. And do good; indeed, Allah loves the doers of good
And expend in the way of God; and cast not yourselves by your own hands into destruction, but do good; indeed, God loves the good-doers.
And spend of your substance in the cause of God, and make not your own hands contribute to (your) destruction; but do good; for God loveth those who do good
And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; but do good; for Allah loveth those who do good
وَأَتِمُّوا۟ ٱلۡحَجَّ وَٱلۡعُمۡرَةَ لِلَّهِۚ فَإِنۡ أُحۡصِرۡتُمۡ فَمَا ٱسۡتَیۡسَرَ مِنَ ٱلۡهَدۡیِۖ وَلَا تَحۡلِقُوا۟ رُءُوسَكُمۡ حَتَّىٰ یَبۡلُغَ ٱلۡهَدۡیُ مَحِلَّهُۥۚ فَمَن كَانَ مِنكُم مَّرِیضًا أَوۡ بِهِۦۤ أَذࣰى مِّن رَّأۡسِهِۦ فَفِدۡیَةࣱ مِّن صِیَامٍ أَوۡ صَدَقَةٍ أَوۡ نُسُكࣲۚ فَإِذَاۤ أَمِنتُمۡ فَمَن تَمَتَّعَ بِٱلۡعُمۡرَةِ إِلَى ٱلۡحَجِّ فَمَا ٱسۡتَیۡسَرَ مِنَ ٱلۡهَدۡیِۚ فَمَن لَّمۡ یَجِدۡ فَصِیَامُ ثَلَـٰثَةِ أَیَّامࣲ فِی ٱلۡحَجِّ وَسَبۡعَةٍ إِذَا رَجَعۡتُمۡۗ تِلۡكَ عَشَرَةࣱ كَامِلَةࣱۗ ذَ ٰلِكَ لِمَن لَّمۡ یَكُنۡ أَهۡلُهُۥ حَاضِرِی ٱلۡمَسۡجِدِ ٱلۡحَرَامِۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعۡلَمُوۤا۟ أَنَّ ٱللَّهَ شَدِیدُ ٱلۡعِقَابِ ١٩٦
Complete the pilgrimages, major and minor, for the sake of God. If you are prevented [from doing so], then [send] whatever offering for sacrifice you can afford, and do not shave your headsuntil the offering has reached the place of sacrifice. If any of you is ill, or has an ailment of the scalp, he should compensate by fasting, or feeding the poor, or offering sacrifice. When you are in safety, anyone wishing to take a break between the minor pilgrimage and the major one must make whatever offering he can afford. If he lacks the means, he should fast for three days during the pilgrimage, and seven days on his return, making ten days in all. This applies to those whose household is not near the Sacred Mosque. Always be mindful of God, and be aware that He is stern in His retribution
And complete the Hajj (obligatory pilgrimage to Makkah) and Umrah (optional visit to Makkah) for Allah. But if you are prevented (from completing them), then send sacrifice whatever you can afford, and don’t shave your head until the offering reaches its appointed place. And whoever among you is sick or has an ailment in the scalp (needs shaving), then he must pay ransom either by fasting (for 3 days) or feeding the poor (6 people) or offering a sacrifice (one sheep). If you are safe (during peacetime) and whoever performs Umrah before the Hajj, then sacrifice whatever you can easily afford, but whoever cannot afford, then fast for 3 days during the pilgrimage and 7 days after return (to home), making 10 days in all. That is for those whose family is not present (non-resident) at the Sacred Masjid. Fear Allah and know that Allah is severe in punishment.
And fulfil the pilgrimage and 'Umra for Allah. And if ye be besieged, offer whatsoever offering be easy, and shave not Your heads, until the offering reacheth its destination. Then whosoever of you sick or hath hurt in his head, for him is a ransom by fasting or alms or a rite. Then when ye are secure, whosoever combinoth 'Umra with the pilgrimage, for him is whatsoever offering be easy. And whosoever cannot afford then for him is a fast of three days during the pilgrimage and of seven when ye return these are ten days complete. That is for him whose family dwell not near the Sacred Mosque. And fear Allah, and know that verily Allah is severe in chastising
Perform the pilgrimage and holy visit ('Umra, to Makkah) in the service of God. But if you are prevented, send an offering which you can afford as sacrifice, and do not shave your heads until the offering has reached the place of sacrifice. But if you are sick or have ailment of the scalp (preventing the shaving of hair), then offer expiation by fasting or else giving alms or a sacrificial offering. When you have security, then those of you who wish to perform the holy visit along with the pilgrimage, should make a sacrifice according to their means. But he who has nothing, should fast for three days during the pilgrimage and seven on return, completing ten. This applies to him whose family does not live near the Holy Mosque. Have fear of God, and remember that God is severe in punishment
Complete the Hajj and Umrah for Allah. If you are prevented (from this) then make an offering (qurban) and do not shave your heads until your offering is slaughtered. And whoever among you is ill or has an affliction (preventing him from Hajj), should compensate by fasting, charity or sacrifice. When you are in times of safety (when the afflictions are lifted), whoever wants to experience and benefit from Umrah until Hajj, should offer a sacrifice that can afford with ease. And whoever cannot find (such a sacrifice) should fast three days during Hajj and seven days after return; ten days in total. This is for those whose family (place of living) is not in the area of al-Masjid al-Haram. And protect yourselves from disobeying Allah. And know well that Allah is severe in due retribution.
Perform the hajj and ´umra for Allah. If you are forcibly prevented, make whatever sacrifice is feasible. But do not shave your heads until the sacrificial animal has reached the place of sacrifice. If any of you are ill or have a head injury, the expiation is fasting or sadaqa or sacrifice when you are safe and well again. Anyone who comes out of ihram between ´umra and hajj should make whatever sacrifice is feasible. For any one who cannot, there are three days´ fast on hajj and seven on your return — that is ten in all. That is for anyone whose family does not live near the Masjid al-Haram. Have taqwa of Allah and know that Allah is severe in retribution.
Complete the ḥajj and the ‘umrah for Allah’s sake, and if you are prevented, then [make] such [sacrificial] offering as is feasible. And do not shave your heads until the offering reaches its [assigned] place. But should any of you be sick, or have a hurt in his head, let the atonement be by fasting, or charity, or sacrifice. And when you have security —for those who enjoy [release from the restrictions] by virtue of the ‘umrah until the ḥajj— let the offering be such as is feasible. As for someone who cannot afford [the offering], let him fast three days during the ḥajj and seven when you return; that is [a period of] ten complete [days]. That is for someone whose family does not dwell by the Holy Mosque. And be wary of Allah, and know that Allah is severe in retribution
Complete the Hajj (the Major Pilgrimage) and the ‘Umrah (the Minor Pilgrimage) for God, and if you are impeded (after you have already put on the Pilgrimage attire), then send (to Makkah) a sacrificial offering you can afford. Do not shave your heads (to mark the end of the state of consecration for the Pilgrimage) until the offering has reached its destination and is sacrificed. However, if any of you is ill (so that he is obliged to leave the state of consecration) or has an ailment of the head, he must make redemption by fasting, or giving alms, or offering a sacrifice. When you are secure (when the Pilgrimage is not impeded, or the impediment is removed), then whoever takes advantage of the ‘Umrah before the Hajj, must give a sacrificial offering he can afford. For whoever cannot afford the offering, a fast for three days during the Hajj, and for seven days when you return home, that is, ten days in all. This is for those whose families do not live in the environs of the Sacred Mosque. Act in due reverence for God and piety (avoiding disobedience to Him and obeying His ordinances), and know that God is severe in retribution
Accomplish the Hajj (- the Greater Pilgrimage to Makkah) and the `Umrah (- the minor pilgrimage) for the sake of Allah. But if you are kept back, then (offer) whatever sacrifice is easily available, and do not shave your heads (as is prescribed for the Pilgrims) till the offering reaches its destination (in time, or place). And whosoever of you is sick and has an ailment of his head (necessitating shaving before time) then he should make an expiation either by fasting or alms-giving or by making a sacrifice. When you are in peaceful conditions then he, who would avail himself of the `Umrah (- a visit to the Ka`bah or a minor Hajj) together with the Hajj (- the Greater Pilgrimage and thus performs Tammattu`) should make whatever offering is easily available; and whosoever finds none (for an offering) should fast for three days during (the days of) the pilgrimage and (for) seven (days) when he returns (home) - these are ten complete (days of fasting in all). This is for him whose family does not reside near the Masjid al-Haram (- the Holy Mosque at Makkah). Take Allah as a shield, and know that Allah is Severe in retribution (if you neglect your duties)
Fulfil the Pilgrimage and the Visitation unto God; but if you are prevented, then such offering as may be feasible. And shave not your heads, till the offering reaches its place of sacrifice. If any of you is sick, or injured in his head, then redemption by fast, or freewill offering, or ritual sacrifice. When you are secure, then whosoever enjoys the Visitation until the Pilgrimage, let his offering be such as may be feasible; or if he finds none, then a fast of three days in the Pilgrimage, and of seven when you return, that is ten completely; that is for him whose family are not present at the Holy Mosque. And fear God, and know that God is terrible in retribution
And complete the Hajj (the pilgrimage) and the Umrah (visit of Ka’aba) for God, but if you are held back, then send the offering (of sacrifice) that is easy for you. And do not shave your heads until the offering reaches its destination. If anyone among you is sick or he has an illness of his head, then a compensation of fasting, or giving to charity, or a sacrifice (is upon him). And when you are safe, then anyone who wishes to continue the Umrah on to the Hajj, then the offering (of sacrifice) that is easy for him. And anyone who cannot find (or afford) it, should fast three days during the Hajj and seven days on his return (from the Hajj), that is ten (days) in all. This is for anyone whose family does not reside near the Sacred Mosque. And be cautious of God and know that God is severe in punishment.
Your intention in voluntary and mandatory pilgrimage to Mecca (as well as any act of worship) should be aimed to please God. If (for any reason) you fail to complete your pilgrimage, slaughter an animal as an offering to God. Do not cut your head or shave until the sacrifice is completed. If a pilgrim’s hair has to be shaved due to medical reason, he must either offer a sacrifice, fast or give to charity. Now if your problems are over (and you reach Mecca earlier), then perform (extra) voluntary rituals of the pilgrimage and offer a sacrifice. If (for some reason) you fail to sacrifice an animal, then fast three days during the pilgrimage and seven days after returning home. The above mentioned rules apply to those who live far from Mecca. Never fail to respect God (and His commandments); rest assured that the Lord is sever in punishment
And complete the Hajj and ‘Umra in service of God. But if you are prevented, send something of value which is manageable. And do not shave your heads until the offering reaches the place of sacrifice. And if any of you are sick, or has an ailment in his scalp, he should in exchange either fast, feed the poor, or offer sacrifice. When ready, if anyone wishes to continue the ‘Umra, on to the Hajj, he must make an offering, such as he can afford. But if he cannot afford it, he should fast three days during the Hajj and seven days on his return, making ten days in all. This is for those whose household is not in the Sacred Masjid. And be aware of God, and know that God is strict in punishment
And complete the Pilgrimage and the Minor Pilgrimage for Allah. But if youpl are detained, then (offer) whatever is feasible of offerings. And do not shave your heads until the offering has reached its destination. But whoever of you is sick or has some affliction of his head, then the due redemption is fasting or a donation or a sacrifice. Then when you are secure: whoever enjoys a break between the Minor Pilgrimage and the Pilgrimage, then (he must offer) whatever is feasible of offering. But whoever cannot find the means, then fasting for three days during the Pilgrimage, and seven when youpl have returned; that is ten in total. That is for the one whose family is not present at the Inviolable Mosque. And bepl mindful of Allah, and know that Allah is stern in retribution.
And fulfil the pilgrimage and the visitation to God; but if ye be besieged, then what is easiest for you by way of gift. But shave not your heads until your gift shall reach its destination; and he amongst you who is sick or has a hurt upon his head, then the redemption is by fasting or by alms or by an offering. But when ye are safe again, then let him who would enjoy the visitation until the pilgrimage (bring) what is easiest as a gift. And he who cannot find (anything to bring), then let him fast three days on the pilgrimage and seven when ye return; these make ten days complete. That is, for him whose family are not present in the Sacred Mosque; and fear God and know that God is keen to punish
And perform Hajj (greater pilgrimage) and Umrah (lesser pilgrimage) for Allah; and if you are prevented, send sacrifice whatever is available; and do not shave your heads until the sacrifice reaches its destination; so whoever among you is sick or has an ailment in the head, must pay a compensation by fasting or charity or sacrifice; then when you are in peace - and whoever takes the advantage of combining the Hajj and Umrah, it is compulsory for him to sacrifice whatever is available; and whoever cannot afford it, must fast for three days while on the pilgrimage, and seven when you have returned to your homes; these are ten in all; this decree is for him who is not a resident of Mecca; and keep fearing Allah and know well that Allah’s punishment is severe
And complete the pilgrimage and the Umrah for Allah. But if you are hindered then any such dedicated offerings as are easily attainable and do not shave your heads until the dedicated offerings have reached their destination. But whoever among you is sick or is hurt in his head then he must make it up through a substitute of fasting or charity or sacrifice. And when you feel secure, whoever wishes to join the Umrah to the pilgrimage, then [let him offer] any such of the offerings which are easily attainable. And whoever cannot find it [the offering] in his means to do so then fasting for three days during the pilgrimage and seven [days] when you return [home]. That is a complete ten. This as an option is for only such whose household is not in the vicinity of the sacred mosque and revere Allah and know that Allah is formidable in chastisement.
Perform the pilgrimage of Mecca, and the visitation of God: And if ye be besieged, send that offering which shall be the easiest; and shave not your heads, until your offering reacheth the place of sacrifice. But whoever among you is sick, or is troubled with any distemper of the head, must redeem the shaving his head by fasting, or alms, or some offering. When ye are secure from enemies, he who tarrieth in the visitation of the temple of Mecca until the pilgrimage, shall bring that offering which shall be the easiest. But he who findeth not any thing to offer, shall fast three days in the pilgrimage, and seven when ye are returned: They shall be ten days complete. This is incumbent on him, whose family shall not be present at the holy temple. And fear God and know that God is severe in punishing
And fulfil the pilgrimage and the visitation to Allah; but if you be prevented (or besieged), then what is easiest for you by way of gift. But shave not your heads until your gift shall reach its destination; and he amongst you who is sick or has a hurt
Fulfill the pilgrimage and make the visitation for Allah. If you are prevented, then whatever offering that may be easy. And do not shave your heads until the offerings have reached their destination. But if any of you is ill or suffers from an ailment of the head (scalp), he must pay a ransom either by fasting or by the giving of charity, or by offering a sacrifice. When you are safe, then whosoever enjoys the visitation until the pilgrimage, let his offering be that which may be easy, but if he lacks the means, let him fast three days during the pilgrimage and seven when he has returned, that is, ten days in all. That is for him whose family is not present at the Holy Mosque. And fear Allah and know that He is firm in inflicting punishment
Accomplish the Pilgrimage and the Visitation of the holy places in honour of God: and if ye be hemmed in by foes, send whatever offering shall be the easiest: and shave not your heads until the offering reach the place of sacrifice. But whoever among you is sick, or hath an ailment of the head, must satisfy by fasting, or alms, or an offering. And when ye are safe from foes, he who contents himself with the Visitation of the holy places, until the Pilgrimage, shall bring whatever offering shall be the easiest. But he who findeth nothing to offer, shall fast three days in the Pilgrimage itself, and seven days when ye return: they shall be ten days in all. This is binding on him whose family shall not be present at the sacred Mosque. And fear God, and know that God is terrible in punishing
And complete Hajj and Umra for Allah. Then if you are prevented from completing it, then there is an Offering (Hadiya) as you could afford; and do not shave your scalps until the Offering (animal sacrifice) reaches the place (of sacrifice) specified for it. Then whoever amongst you falls sick or there is an injury to him somewhere in his scalp (necessitating shaving), then (he will pay) Fidyah in the form of Siyam (Fasts), or Sadaqa (payment to the needy) or Nusuk (Offering in the form of animal sacrifice). Then when you find peace and one (of you) performed Umra in combination to Hajj, then (such a one shall pay ransom) in the form of Hady (animal sacrifice) as one could easily afford. But if one did not find, then Siyam (Fasts), three days during the Hajj and seven when you have returned. These are ten, complete. This (performance of pre-Hajj Umra in Hajj-Season) is permissible for that — did not become his household — residents in (the precincts i.e., the Harem around) Al-Masjid-al-Haram. And pay obedience to Allah and know that Allah is strict in retribution
And fulfill the pilgrimage to Makkah, and the visit for God. And if you were restrained, then, whatever was feasible of sacrificial gifts. And shave not your heads until the sacrificial gift reaches its place of sacrifice. Then, whoever had been sick among you, or has an injury of his head, then, a redemption of formal fasting, or charity or a ritual sacrifice. And when you were safe, then, whoever took joy in the visit and the pilgrimage to Makkah then whatever was feasible of a sacrificial gift. Then, whoever finds not the means, then, formal fasting for three days during the pilgrimage to Makkah and seven when you returned, that is ten completely. That would be for he whose people are not ones who are present at the Masjid al-Haram. And be Godfearing of God and know that God is Severe in repayment.
Complete the formal pilgrimage or informal pilgrimage for Allah. If you cannot do it, send an offering for sacrifice –whatever you can. Do not shave your heads until the offering reaches its destination. If any of you are sick or has a scalp disease, he/she should compensate by either fasting, giving to charity, or offering a sacrifice. As soon as things are better, anyone who wishes to continue the informal or formal pilgrimage must make an affordable sacrifice. If he/she cannot afford it, he/she should fast three days during the pilgrimage and seven days after returning home –ten days in all. This [rule] is for those who don’t live near the Sacred Mosque. Fear Allah, and know that Allah is strict in punishment.
Complete the Hajj (obligatory pilgrimage to Mecca) and the Umrah (optional visit to Mecca) for the sake of Allah. If you are prevented from proceeding then send such offering for sacrifice as you can afford and do not shave your head until the offerings have reached their destination. But if any of you is ill or has an ailment in his scalp which necessitates shaving, he must pay ransom either by fasting or feeding the poor or offering a sacrifice. If in peacetime anyone wants to take the advantage of performing Umrah and Hajj' together, he should make an offering which he can afford; but if he lack the means, let him fast three days during the Hajj and seven days on his return making ten days in all. This order is for the one whose household is not in the precincts of the Sacred Mosque. Fear Allah and know that Allah is strict in retribution
When you make up your mind to perform Hajj and ´Umrah, accomplish these to please Allah. But if you are hemmed in somewhere, then offer to Allah whatever sacrifice you can afford. And do not shave your heads until the sacrifice reaches its place. But whoever among you is sick or has an ailment of the head and has his head shaved shall atone for this either by fasting or by alms-giving or by offering a sacrifice However, when you are secure (and you reach Makkah before the Hajj season begins), whoever takes advantage of this opportunity to perform ´Umrah shall offer the sacrifice that he can afford. But if he cannot afford a sacrifice, he shall fast three days during the Hajj season and seven days after reaching home, that is, ten days in all. This concession is only for those whose homes are not near the Masjid Haram, refrain from transgressing these Commandments of Allah and know it well that Allah is very severe in punishment
And accomplish the pilgrimage and the visit for Allah. But if you are prevented, (send) whatever offering is easy to obtain; and shave not your heads until the offering reaches its destination. Then whoever among you is sick or has an ailment of the head, he (may effect) a compensation by fasting or alms or sacrificing. And when you are secure, whoever profits by combining the visit with the pilgrimage (should take) whatever offering is easy to obtain. But he who cannot find (an offering) should fast for three days during the pilgrimage and for seven days when you return. These are ten (days) complete. This is for him whose family is not present in the Sacred Mosque. And keep your duty to Allah and know that Allah is severe in requiting (evil)
And accomplish the pilgrimage (Hajj) and the visit (Umrah) for (the sake of) Allah, but if you are prevented, then (send) whatever offering is easy to obtain and do not shave your heads until the offering reaches its destination, and whoever among you is sick or has an ailment of the head, then (he should effect a) ransom by fasting or (giving) charity or sacrificing. But when you are safe, then whoever profits by combining the Umrah with the Hajj, then (he should bring with him) whatever offering is easy to obtain, but one who cannot find (anything for offering) should then fast for three days during the Hajj and seven days when you return, these (make) ten (days) complete. That is for him whose family is not present in the Sacred Mosque. And fear Allah and know that Allah is severe in requiting (evil).
And complete the Hajj and the Umrah for Allato . But if you are prevented, then sacrifice an animal you can afford . And shave not your heads until the animal is duly sacrificed, . But if any of you be sick or has an affliction in the head, he is exempted from this injunction provided he compensates by observing fast, spending for the needy or sacrificing. And when circumstances are favourable to you, then for the one who takes advantage of the Umrah before the Hajj, sacrificing an animal that one can afford is a must. But for the one who cannot afford, three days of fasting during the Hajj and seven after you return home. That is, ten in all. This provision is for the one whose family does not live in the vicinity of the Sacred Place of Worship , . And fear Allah and beware! Allah is severe in punishment
And accomplish (the ceremonies of) Hajj (Pilgrimage) and ‘Umra (Visitation) for Allah. But if you are prevented (on the way), then (send for slaughter) whatever sacrificial animal is available. And do not shave your heads until the sacrificial animal has reached its place. But whoever amongst you is ill or suffers from some ailment of the head (and because of that gets his head shaved before time), then he has to recompense (it) by (keeping) fasts or (giving) alms or (offering) sacrifice. Then, when in peaceful condition, anyone of you who takes the advantage of combining ‘Umra (Visitation) with Hajj (Pilgrimage) should (offer whatever) sacrifice is available. However, the one who fails to manage even this shall fast for three days during Hajj ([Pilgrimage] days) and for seven days on returning from Hajj, making ten days (fasting) in all. This (dispensation) is meant for the one whose family does not reside in the vicinity of the Sacred Mosque (i.e., not a resident of Mecca). And fear Allah and remember that Allah gives severe punishment
And complete the Pilgrimage and the visit for God. But, if you are prevented, then make what is affordable of donation, and do not shave your heads until the donation reaches its destination; but whoever of you is ill or has an affliction to his head, then he may redeem by fasting or giving a charity or a sacrifice. But if you are able, then whoever continues the visit until the Pilgrimage, then he shall provide what is affordable of donation; but for he who cannot find anything, then he must fast for three days during the Pilgrimage and seven when he returns; this will make a complete ten; this is for those whose family is not present at the Restricted Temple. And be aware of God, and know that God is severe in retribution
And conclude the Pilgrimage and the visit for God. But, if you are prevented, then provide what offering is affordable; and do not shave your heads until the offering reaches its destination. Whoever of you is ill or has an ailment to his head, then he may redeem by fasting or giving a charity or a rite. But if you are secure, then whoever makes the visit, but decides to continue until the Pilgrimage, then he shall provide what offering is affordable; but for he who cannot find anything, then he must fast for three days during the Pilgrimage and seven when he returns; this will make a complete ten - this is for those whose family is not resident at the Restricted Temple. And be aware of God, and know that God is severe in retribution.
And complete the Pilgrimage and the undertaking for God. But, if you are prevented, then provide what offering is affordable; and do not shave your heads until the offering reaches its destination. Whoever of you is ill or has an ailment to his head, then he may redeem by fasting or giving a charity or a rite. When you are secure, then whoever benefited from the undertaking until the Pilgrimage, then to provide what offering is affordable; but for he who cannot find, then the fast of three days during the Pilgrimage and seven when he returns; this will make a complete ten-this is for those whose family had not been at the Restricted Temple. And be aware of God, and know that God is severe in retribution.
And complete the pilgrimage and the visiting of God's House in other than the four forbidden sacred months to God, so if you were restricted/surrounded , so what became easy/possible , from the offerings , and do not shave your heads until the offering reaches its place/destination, so who was from you sick/diseased, or with him mild harm from his head so a ransom/redemption from fasting , or charity, or rituals or methods of worship/offerings , so if you became safe/secure, so who enjoyed with the visiting of God's House in other than the four forbidden/sacred months, to the pilgrimage, so what became easy/possible from the offering, so who does not find, so fasting three days in the pilgrimage, and seven(days) if you returned, that is ten complete (days), that (is) to whom his family was not present/attending, (at) the Mosque the Forbidden/Sacred, and fear and obey God, and know that God (is) strong (severe in) the punishment
AND PERFORM the pilgrimage and the pious visit [to Mecca] in honour of God; and if you are held back, give instead whatever offering you can easily afford. And do not shave your heads until the offering has been sacrificed; but he from among you who is ill or suffers from an ailment of the head shall redeem himself by fasting, or alms, or [any other] act of worship. And if you are hale and secure, then he who takes advantage of a pious visit before the [time of] pilgrimage shall give whatever offering he can easily afford; whereas he who cannot afford it shall fast for three days during the pilgrimage and for seven days after your return: that is, ten full [days]. All this relates to him who does not live near the Inviolable House of Worship. And remain conscious of God, and know that God is severe in retribution
Not available
And perfect the Pilgrimage and the Visitation (i.e., by neglecting to expend in the way of Allah, ) (to Makkah) to Allah; yet in case you are detained, then (make) whatever offering is the easiest, and do not shave your heads until the offering reaches its lawful destination. So whoever of you is sick or is hurt in his head, then (make) a ransom by fast or donation, or ritual (sacrifice). Yet, when you are secure, so whoever enjoys the Visitation until the Pilgrimage, then (make) whatever is easiest of offering. Yet, whoever does not find (any offering), then (make) a fast of three days in the Pilgrimage, and seven when you return, that is ten completely; that is for him whose family are not present (i.e. those who do not live in the vicinity of Makkah) at the Inviolable Mosque; and be pious to Allah, and know that Allah is strict in punishment
Perform the pilgrimage and the visit (to Makka) for Allah. And if ye are prevented, then send such gifts as can be obtained with ease, and shave not your heads until the gifts have reached their destination. And whoever among you is sick or hath an ailment of the head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, then whosoever contenteth himself with the visit for the pilgrimage (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), then a fast of three days while on the pilgrimage, and of seven when ye have returned; that is, ten in all. That is for him whoso folk are not present at the Inviolable Place of Worship. Observe your duty to Allah, and know that Allah is severe in punishment
Complete the hajj and umrah (two parts of the rituals of pilgrimage to Makka ) in obedience to God. If you are prevented from completing the duty of hajj, offer whatever sacrifice is possible and do not shave your heads before the sacrificial animal is delivered to the prescribed place. If one of you is ill or is suffering because of some ailment in your head, you must redeem the shaving of the head by fasting, or paying money, or offering a sheep as a sacrifice. When all is well with you and you want to complete the umrah in the hajj season, offer whatever sacrifice is possible. If you do not find an animal, you have to fast for three days during the days of the pilgrimage rituals and seven days at home to complete the required ten fasting days. This rule is for those who live beyond (a distance of twelve miles from) the Sacred Mosque in Mecca. Have fear of God and know that He is stern in His retribution
Accomplish the Hajj and the ‘Umrah for Allah, but if you are restricted, then (sacrifice) whatever animal of offering is available, and do not shave your heads until the offering reaches its place. But if anyone of you is ill, or has some trouble with his scalp, then there is a ransom through fasting or alms giving. And when you are safe, then, whoever avails the advantage of the ‘Umrah along with the Hajj shall make an offering of whatever animal is available. However, any one who finds none shall fast for three days during Hajj, and for seven days when you return; thus they are ten in all. This is for him whose family folk are not residents of Al-Masjid-ul-Haram. Fear Allah and be aware that Allah is severe in punishment
Perform completely all the rites of ‘Pilgrimage’ and ‘Umrah’ (i.e. paying a visit to ‘Mecca’) in the service of Allâh. But if you are prevented, then offer whatever sacrifice is possible. Do not shave your heads until the offering reaches the place of sacrifice. If it happens that anyone among you is sick or has an ailment in his scalp, he must redeem the shaving of the head by ‘Fasting’, or alms or sacrifice. When you are safe, and you desire to perform ‘Umrah’ (i.e. paying a visit to Mecca) during the ‘Pilgrimage’ season, then you can offer whatever sacrifice is possible. In case you cannot find an animal (or afford it), then you must ‘Fast’ for three days during the ‘Pilgrimage’ and for seven days when you return (to your home) in order to complete the required ten ‘Fasting’ days. This rule applies only to those whose family is not in the area of the ‘Sacred Mosque’. Thus, act piously towards Allâh, and know that Allâh is indeed extremely severe in inflicting punishment.
Carry out and conclude (the rites of) Hajj _ (the pilgrimage), or the ´umrah´ _ (the visit); do so for the sake of Allah. If you are held back (by circumstances), then make an offering you can afford with ease. Do not shave off your head (the last of the rituals of Hajj or Umrah) till the offering has reached its destination. The one who is sick, or suffers from an affliction of the scalp, may redeem himself by fasting, giving alms, or making an offering. When you are safe (and in Makkah), and anyone wishes to perform the ´umrah´ before (it is time for) Hajj, he should make an offering he can afford with ease. But if he cannot afford to make an offering, he should fast three days during Hajj, and seven days when he returns (home). That makes ten days of fasting in all. This applies to the one whose family is not present at the Holy house of worship. Fear Allah, and know (for sure) that Allah is indeed very severe in (inflicting) punishment
And Perform completely all the rites of Pilgrimage and Umrah in the service of Allâh. But if you are prevented, then offer whatever sacrifice is possible. Don’t shave your heads until the offering reaches the place of sacrifice. If it happens that anyone among you is sick or has an ailment in his scalp, then (he should effect) a redemption by fasting or alms or sacrifice. When you are safe, and you desire to perform Umrah during the Pilgrimage season, then you can offer whatever sacrifice is possible. In case you cannot find an animal (or afford it), then you must Fast for three days during the Pilgrimage and for seven days when you return (to your home) in order to complete the required ten Fasting days. This rule applies only to those whose family is not (living) in the area of the Sacred Mosque. So act piously towards Allâh and know that Allâh is indeed severe in punishment.
And complete the rites of the pilgrimage and of the Umra ( minor pilgrimage) if you had started them unless your course has been obstructed by your enemies or you have fallen sick . Under the circumstances, you shall present whatever offering you can get with ease as a complement of your journey of devotion to Allah. And do not shave your heads or shorten your hair before the offering has reached its destination (the Sacred Mosque) and has been sacrificed and distributed among the poor. But in the web of these circumstances, the sacrifice is made where you are. And he who is sick or suffers an ailment of his scalp is absolved to change the order of succession; he may shave his head or shorten his hair before, providing he makes reparation for it; he may fast for three days (in the usual manner from the break of dawn till sunset) or feed six indigent persons or sacrifice an offering and distribute it among the poor. But under peaceful conditions, he who makes the minor pilgrimage (Umra) and wishes with contentment to remain in the holy precincts onward till pilgrimage, shall be obliged to present an offering such as he can afford. But if he cannot find the suitable object to offer or he does not have the means, then he shall fast three days while in Maccah and seven days on returning home, summing ten days in all. This is a duty incumbent only on him whose family does not reside within the environs of the ka'ba (Sacred Mosque). And regard Allah with veneration and entertain the profound reverence dutiful to Him and do realize that Allah punishes severely
Perform Hajj and Umrah for the sake of Allah. If you are prevented from performing Umrah, then makewhatever sacrificial offering you can afford. Do not shave your heads until your offering has reached the place of sacrifice in Mina. If anyone of you is ill or has a disease of the scalp then he should fast, give in charity or make a sacrifice in compensation. When you are safe, then anyone wishing to combine Hajj and Umrah must makewhatever sacrificial offering he can afford, andanyone who lacks the means to do so should fast for three days during the pilgrimage and seven days after returning home – that is ten days in all. This applies to those whose families do not live near the Sacred Mosque. Be mindful of Allah, and remember Allah’s punishment is severe
Complete the pilgrimage and minor pilgrimage for Allah. But if prevented ˹from proceeding˺, then ˹offer˺ whatever sacrificial animals you can afford. And do not shave your heads until the sacrificial animal reaches its destination. But if any of you is ill or has a scalp ailment ˹requiring shaving˺, then compensate either by fasting, charity, or a sacrificial offering. In times of peace, you may combine the pilgrimage and minor pilgrimage then make the sacrificial offering you can afford. Whoever cannot afford that ˹offering˺, let them fast three days during pilgrimage and seven after returning ˹home˺—completing ten. These offerings are for those who do not live near the Sacred House. And be mindful of Allah, and know that Allah is severe in punishment.
And complete the Hajj (greater pilgrimage) and Umrah (lesser pilgrimage) for Allah, and if you are prevented then send whatever offering is easy, and do not shave your heads until the offering has reached its destination, but if any of you is ill or has an irritation on his head, then he can compensate with fasting or charity or a sacrifice, then when you are safe and well, whoever combines Umrah with Hajj should give whatever offering is easy, but who does not find any should fast three days during Hajj and seven when you return � that is ten altogether. This is for whose family do not live near the sacred mosque. And beware of Allah and know that Allah punishes severely.
Make the pilgrimage and Visit for His sake. If you cannot, send such offerings as you can afford and do not shave your heads until the offerings have reached their destination. But if any of you is ill or suffers from an ailment of the head, he must do penance either by fasting or by almsgiving or by offering a sacrifice. If in peacetime anyone among you combines the Visit with the Pilgrimage, he must offer such gifts as he can afford; but if he lacks the means let him fast three days during the Pilgrimage and seven when he has returned; that is, ten days in all. That is incumbent on him whose family are not present at the Holy Mosque. Have fear of God, and know that God is stern in retribution
You shall observe the complete rites of Hajj and`Umrah for GOD. If you are prevented, you shall send an offering, and do not resume cutting your hair until your offering has reached its destination. If you are ill, or suffering a head injury (and you must cut your hair), you shall expiate by fasting, or giving to charity, or some other form of worship. During the normal Hajj, if you break the state of Ihraam (sanctity) between `Umrah and Hajj, you shall expiate by offering an animal sacrifice. If you cannot afford it, you shall fast three days during Hajj and seven when you return home - this completes ten - provided you do not live at the Sacred Masjid. You shall observe GOD, and know that GOD is strict in enforcing retribution
Do your Hajj and the Umrah for God. If you are prevented, then send what offerings for sacrifice are possible, and do not shave your heads until the offerings arrive. If one of you is sick or has a head injury, then one can be redeemed by fasting, giving the purifying alms or offering a sacrifice. When you are secure, whoever breaks one's purification between the Umrah until the Hajj should offer whatever sacrifice one can; or, if one cannot, one should fast three days during the Hajj, and then seven when one returns, ten days in all. This [observance] is for those whose families are not present at the Sacred Sanctuary. Be mindful of God, and know that God is severe in punishment.
Do your Hajj and the Umrah for God. If you are prevented, then send what offerings for sacrifice are possible, and do not shave your heads until the offerings arrive. If one of you is sick or has a head injury, then one can be redeemed by fasting, giving the purifying alms, or offering a sacrifice. When you are secure, whoever breaks one’s purification between the Umrah until the Hajj should offer whatever sacrifice one can; or, if one cannot, one should fast three days during the Hajj, and then seven when one returns, ten days in all. This [observance] is for those whose families are not present at the Sacred Sanctuary. Be mindful of God, and know that God is severe in punishment.
And complete the Hajj and the Umrah for Allah. So, if you are restricted, so, whatever is facilitated from the gifts. And do not shave your heads until the gifts have reached their places. Whoever among you is diseased, or has a hurt from his head, so a ransom of fasting, or alms, or rite. So, when you are secured: whoever enjoyed the Umrah until the Hajj, so whatever is facilitated from the gifts? So, whoever cannot find, so fast for three days during the Hajj and seven when you have returned, those are ten completed. That is for those whose family is not present at the Sacred Mosque. And show the piety of Allah and know that Allah is severe in the punishment.
And complete the Hajj (Pilgrimage) nad the 'Umrah for the sake of Allah; but if you are prevented (to complete it) , then (send) whatever offering (sacrificial animal) as may be obtained with ease; and do not shave your heads till the offering reaches its place (of sacrifice) ; but whoever among you is sick, or has an ailment in his head, then he (should) make redemption by fasting, or alms-giving or sacrificing. And when you are secure, then whoever enjoys from the 'Umrah to the Hajj (he should offer) of whatever offering is easily available (for him) . But whoever finds none (to give) , should fast three days during the Hajj (Pilgrimage) , and seven days when you have returned; these (make) ten (days) complete. That is for the one whose family members do not dwell near the sacred Mosque. Have awe of Allah, and know that verily Allah is severe in penalty
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And complete the Hajj or Umrah for Allah. If it so happens that you planned but could not execute your plan to visit, send in gifts that the congregation would utilize. Do not consider that by doing so you have relieved yourself of the burden of the duty from your head. Be with them at heart until all reach the destination. If someone is sick or has other compelling burdens on the head denying him sending the gifts, then Abstinence for a few days at convenience, or an act of charity or fulfilling someone's need shall be in order. If a person is present in the congregation but cannot afford gift sharing, one should exercise Abstinence for a total number of ten days, three days there and seven days after coming home. This is for him whose folk are not present in the Sacred Masjid (Makkah in the wider sense). This will help him feel no less devoted than others. Follow the Guidance of Allah. Remember the higher goal and be mindful of Allah. And know that Allah's Law of Requital is strict in pursuing and grasping
And accomplish the pilgrimage and the visit for Allah, but if, you are prevented, (send) whatever offering is easy to obtain, and do not shave your heads until the offering reaches its destination; but whoever among you is sick or has an ailment of the head, he (should effect) a compensation by fasting or alms or sacrificing, then when you are secure, whoever profits by combining the visit with the pilgrimage (should take) what offering is easy to obtain; but he who cannot find (any offering) should fast for three days during the pilgrimage and for seven days when you return; these (make) ten (days) complete; this is for him whose family is not present in the Sacred Mosque, and be careful (of your duty) to Allah, and know that Allah is severe in requiting (evil)
And complete the pilgrimage and the Umrah for the sake of ALLAH; but if you are kept back, then make whatever offering is easily available; and do not shave your heads until the offering reaches its destination. And whoever among you is sick or has an ailment of the head, should make and expiation either by fasting or alms giving, or a sacrifice. But when you are safe, then he who would avail himself of the Umrah together with the Pilgrimage, should make whatever offering is easily obtainable. But such of you as cannot find an offering should fast three days during the Pilgrimage, and seven when you return home; these are ten complete. This is for him whose family does not reside near the Sacred Mosque. And fear ALLAH and know that ALLAH is severe in punishing
Complete the ?ajj and ?umrah for God, and if you are hindered, then [make] such offering as is easy. And do not shave your heads until the offering reaches its place of sacrifice. But whosoever among you is ill or has an ailment of his head, then [let there be] a ransom by fasting, charity, or rite. When you are safe, let those who enjoy the ?umrah ahead of the ?ajj [make] such offering as is easy. Whosoever finds not [the means], let him fast three days during the ?ajj, and seven when you return. That is ten altogether. This is for those whose family dwells not near the Sacred Mosque. And reverence God, and know that God is severe in retribution
And complete the Pilgrimage or Umrah (a pious visit to the Sacred Mosque) in the service of Allah. But if you are prevented (from completing it), send an offering for sacrifice, what you may find (and afford): And do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill, or has an ailment in his scalp, (requiring to shave, he should) in compensation either fast, or feed the poor, or offer sacrifice; And when you are in peaceful conditions (again), if anyone wishes to continue the Umrah on to Pilgrimage (Hajj), he must make an offering, what he can afford, but if he cannot afford it, he should fast three days during the Hajj and seven days on his return, making ten days in all. This is for those whose household is not in (the immediate closeness to) the Sacred Mosque. And fear Allah, and know that Allah is strict in punishment
Undertake the Hajj and Umrah for God. If you are prevented, then make a feasible offering. Don’t shave your heads until the offering has reached its destination. Whoever among you is ill or has an ailment of the head must offer a ransom of fasting or charity or devotion. During times of peace, those who combine the Umrah and Hajj must make an offering they can afford. If unable, fast for three days during the Hajj and seven upon your return, totaling ten. This applies to those whose families don’t reside near the Sacred Mosque. Be conscious of God, and know that God is stern in retribution.
And carry out the Hajj and the Umrah for God. But if you are prevented, then whatever is feasible of offerings. And do not shave your heads until the offering has reached its destination. Whoever of you is sick, or has an injury of the head, then redemption of fasting, or charity, or worship. When you are secure: whoever continues the Umrah until the Hajj, then whatever is feasible of offering. But if he lacks the means, then fasting for three days during the Hajj and seven when you have returned, making ten in all. This is for he whose household is not present at the Sacred Mosque. And remain conscious of God, and know that God is stern in retribution
And complete the hajj and 'umrah for Allah . But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charity or sacrifice. And when you are secure, then whoever performs 'umrah [during the hajj months] followed by hajj [offers] what can be obtained with ease of sacrificial animals. And whoever cannot find [or afford such an animal] - then a fast of three days during hajj and of seven when you have returned [home]. Those are ten complete [days]. This is for those whose family is not in the area of al-Masjid al-iaram. And fear Allah and know that Allah is severe in penalty
And fulfil the Pilgrimage and the Visitation to God; and if you are prevented, then what is obtained with ease of offering. And do not shave your heads until the offering reaches its place of sacrifice; and whoever among you is sick or in him is a hurt of his head, then a ransom of fasting or charity or sacrifice. And when you are safe, then whoever enjoys the Visitation to the Pilgrimage, then what is obtained with ease of offering; And whoever does not find, then fasting of three days in the Pilgrimage, and seven when you have returned, that is ten completely; that is for he whose family is not present at the Sacred Mosque. And fear God, and know that God is severe in punishment.
And complete the Hajj or 'umra in the service of God. But if ye are prevented (From completing it), send an offering for sacrifice, such as ye may find, and do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill, or has an ailment in his scalp, (Necessitating shaving), (He should) in compensation either fast, or feed the poor, or offer sacrifice; and when ye are in peaceful conditions (again), if any one wishes to continue the 'umra on to the hajj , He must make an offering, such as he can afford, but if he cannot afford it, He should fast three days during the hajj and seven days on his return, Making ten days in all. This is for those whose household is not in (the precincts of) the Sacred Mos que. And fear God, and know that God Is strict in punishment
And complete the Hajj or 'umra in the service of Allah. But if ye are prevented (From completing it), send an offering for sacrifice, such as ye may find, and do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill, or has an ailment in his scalp, (Necessitating shaving), (He should) in compensation either fast, or feed the poor, or offer sacrifice; and when ye are in peaceful conditions (again), if any one wishes to continue the 'umra on to the hajj, He must make an offering, such as he can afford, but if he cannot afford it, He should fast three days during the hajj and seven days on his return, Making ten days in all. This is for those whose household is not in (the precincts of) the Sacred Mosque. And fear Allah, and know that Allah Is strict in punishment
25
The Pilgrimage
ٱلۡحَجُّ أَشۡهُرࣱ مَّعۡلُومَـٰتࣱۚ فَمَن فَرَضَ فِیهِنَّ ٱلۡحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِی ٱلۡحَجِّۗ وَمَا تَفۡعَلُوا۟ مِنۡ خَیۡرࣲ یَعۡلَمۡهُ ٱللَّهُۗ وَتَزَوَّدُوا۟ فَإِنَّ خَیۡرَ ٱلزَّادِ ٱلتَّقۡوَىٰۖ وَٱتَّقُونِ یَـٰۤأُو۟لِی ٱلۡأَلۡبَـٰبِ ١٩٧
The pilgrimage takes place during the prescribed months. There should be no indecent speech, misbehaviour, or quarrelling for anyone undertaking the pilgrimage- whatever good you do, God is well aware of it. Provide well for yourselves: the best provision is to be mindful of God- always be mindful of Me, you who have understanding
The pilgrimage is in the well-known months. Whoever intends to perform Hajj in these months, then (there should be) no obscenity (sexual relations), nor wickedness (obscene language), nor wrangling (dispute unjustly) during the Hajj. Whatever good you do, Allah knows it. Take provision with you for the journey, but surely the best provision is piety. So fear Me, O people of understanding
The season of Pilgrimage is the months known; wherefore whosoever ordaineth unto himself the pilgrimage therein, there is no lewdness nor wickedness nor wrangling during the pilgrimage, and whatsoever of good ye do, Allah shall know it. And take provision for the journey, for verily the best provision is abstainment; and fear Me, O men of understanding
Known are the months of pilgrimage. If one resolves to perform the pilgrimage in these months, let him not indulge in concupiscence, sin or quarrel. And the good you do shall be known to God. Provide for the journey, and the best of provisions is piety. O men of understanding, obey Me
Hajj is during well-known months. Whoever intends to undertake Hajj during those months should abstain from ill speech, inappropriate conduct and behavior, and from quarreling. Whatever good you do, Allah knows it. Take provisions, but indeed the best provision is taqwa (protecting yourself in the way of Allah from the inadequacies of your identity). O you of understanding and deep contemplation, protect yourselves from Me (from My retribution in case you do wrong)!
The hajj takes place during certain well-known months. If anyone undertakes the obligation of hajj in them, there must be no sexual intercourse, no wrongdoing, nor any quarrelling during hajj. Whatever good you do, Allah knows it. Take provision; but the best provision is taqwa of Allah. So have taqwa of Me, people of intelligence!
The ḥajj [season] is in months well-known; so whoever decides on ḥajj [pilgrimage] therein, [should know that] there is to be no sexual contact, vicious talk, or disputing during the ḥajj. And whatever good you do, Allah knows it. And take provision, for indeed the best provision is Godwariness. So be wary of Me, O you who possess intellects
The Hajj is in the months well-known. Whoever undertakes the duty of Hajj in them, there is no sensual indulgence, nor wicked conduct, nor disputing during the Hajj. Whatever good you do (all that you are commanded and more than that, especially to help others), God knows it. Take your provisions for the Hajj (and do not be a burden upon others). In truth, the best provision is righteousness and piety, so be provided with righteousness and piety to guard against My punishment, O people of discernment
The months of performing the Hajj are well Known; so whoever undertakes to perform the Hajj in them (should remember that) there is (to be) no obscenity, nor abusing, nor any wrangling during the (time of) Hajj. And whatever good you do Allah knows it. And take provisions for yourselves. Surely, the good of taking provision is guarding (yourselves) against the evil (of committing sin and begging). Take Me alone as (your) shield, O people of pure and clear wisdom
The Pilgrimage is in months well-known; whoso undertakes the duty of Pilgrimage in them shall not go in to his womenfolk nor indulge in ungodliness and disputing in the Pilgrimage. Whatever good you do, God knows it. And take provision; but the best provision is godfearing, so fear you Me, men possessed of minds
The Hajj is in known months, then whoever sets out to the Hajj during them (should know that) there shall be no sexual conduct, and no disobedience (of God’s commands), and no arguing/quarreling during the Hajj. And any good you do, God knows it. And take provision, and indeed the best provision is being cautious (of God). People of understanding, be cautious of Me.
The months during which the pilgrimage is supposed to take place are well known to all of you. Once the pilgrimage is started, abstain from all kind of sexual activities (intercourse as well as any kind of sexual talk, thought, etc.), immoralities, the slightest act of aggression (such as a harsh talk to a servant.) Remember that God counts all good deeds of yours. When leaving for the pilgrimage, take the necessary provision; of course the best provision for the pilgrimage is the piety. Respect Me (God), if you are among those who get the message
The Hajj months are knowledge based. If anyone undertakes that duty therein, let there be no obscenity, nor corruption, nor wrangling during the Hajj. And whatever good you do, God knows it. And take provisions with you for the journey. But the best of provisions is consciousness. So be conscious of Me, O you who are wise
Pilgrimage is during specific months. So whoever decides to perform Pilgrimage, then there shall never be intercourse nor ungodliness nor disputation during the Pilgrimage. And whatever good youpl do, Allah knows it. And take provisions, but the best provision is indeed mindfulness (of God). And be mindful of Me, O people of understanding.
The pilgrimage is (in) well-known months: whosoever then makes it incumbent on himself (let him have neither) commerce with women, nor fornication, nor a quarrel on the pilgrimage; and whatsoever of good ye do, God knoweth it; then provide yourself for your journey; but the best provision is piety. Fear ye me ye who possess minds
The Hajj is during the well-known months; and for one who intends to perform the Hajj in it - neither is there to be mention of cohabitation in the presence of women, nor any sin, nor a fight with anyone till the completion of Hajj; and whatever good you do, Allah knows it; and take provision along with you for the best provision is piety; and keep fearing Me, O men of understanding
The pilgrimage consists of months well marked so whoever takes upon himself the pilgrimage within these [months], then there should be no obscenity and no acts of renegation and no arguments in the pilgrimage. And whatever you do of good, Allah does know it and carry with you your provision of the way. Lo! The best provision of the way indeed is the reverence of Allah so revere Me O people of the heart.
The pilgrimage must be performed in the known months; whosoever therefore purposeth to go on pilgrimage therein, let him not know a woman, nor transgress, nor quarrel in the pilgrimage. The good which ye do, God knoweth it. Make provision for your journey; but the best provision is piety: And fear me, O ye of understanding
The pilgrimage is (in) well-known months: whoever then makes it incumbent on himself (let him have neither) commerce with women, nor fornication, nor a quarrel on the pilgrimage; and whatsoever of good you do, Allah knows it; then provide yourself for yo
The pilgrimage is in the appointed months. (For) whosoever undertakes the pilgrimage there is no approaching (women), neither transgression nor disputing in the pilgrimage. Allah is Aware of whatever good you do. Provide well for yourselves, the best provision is piety. Fear Me, O owners of minds
Let the Pilgrimage be made in the months already known: whoever therefore undertaketh the Pilgrimage therein, let him not know a woman, nor transgress, nor wrangle in the Pilgrimage. The good which ye do, God knoweth it. And provide for your journey; but the best provision is the fear of God: fear me, then, O men of understanding
The Hajj (is in the) well known (last three) months (of the lunar year). So one who makes therein Hajj compulsory on himself — then during Hajj there shall be no Rafus (indulging in sex), and no Fusuq (acts of wickedness and disobedience) and no Jidal (involvement in disputes, arguments or fights). And whatever good you do, Allah knows it, and do take a provision (for the Hajj-journey) and verily, the best of provision is At-Taqwa. And pay obedience to Me, O men of understanding
The pilgrimage to Makkah is in known months. And whoever undertook the duty of pilgrimage to Makkah in them, then, there is no sexual intercourse nor disobedience nor dispute during the pilgrimage to Makkah. And whatever good you accomplish, God knows it. And take provision. Then, truly, the best ration is God-consciousness. So be Godfearing, O those imbued with intuition!
The months are well known for the formal pilgrimage. Anyone who undertakes the pilgrimage should allow no obscenity, no meanness, and no bickering during the pilgrimage. Allah knows whatever goodness you do. Pack provisions for the journey. Truly, the best provision is righteousness. Fear Me, O people of understanding.
Hajj is in the well known months. One who undertakes to perform it must abstain from husband-wife relationship, obscene language, and wrangling during Hajj. Whatever good you do, Allah knows it. Take necessary provisions with you for the journey, and piety is the best provision of all. Fear Me, O People endowed with understanding
The months for Hajj are well known to all; whoever makes up his mind to perform Hajj during these fixed months, let him totally abstain from all sorts of sexual indulgence, wickedness and wrangling during the Hajj and remember that Allah knows whatever good you do. Take necessary provisions for Hajj, and piety is the best of all provisions: so refrain from disobeying Me, O men of understanding
The months of the pilgrimage are well known; so whoever determines to perform pilgrimage therein there shall be no immodest speech, nor abusing, nor altercation in the pilgrimage. And whatever good you do, Allah knows it. And make provision for yourselves, the best provision being to keep one's duty. And keep your duty to me, O men of understanding
The Hajj is (in) the well known months. Then whosoever makes it incumbent on himself to perform the Hajj therein, then there is no approaching (your wives), nor transgression nor disputing during the Hajj. And whatever good you do Allah knows it. And make provision (for yourselves for the journey) but guarding (against evil) is certainly the best provision, and fear Me, O men of understanding.
The Hajj months are known ones. So he, who has taken a decision to perform the Hajj during those months, should indulge in no sex, commit no transgression and have no quarrels during the Hajj. And Allah is aware of whatever good you do. And take necessary provisions for the journey; but, indeed, the best provision one can take along is piety! And have fear of Me, O you, endowed with insight
Some months are appointed for Hajj (Pilgrimage: Shawwal, Dhu al-Qa‘da and first ten days of Dhu al-Hijja). So, he who undertakes to perform Hajj (Pilgrimage) during these (months) and makes it obligatory (for himself) must not commit sexual intercourse with the women, nor any (other) sin, nor should he quarrel with anyone during the Hajj (Pilgrimage) days. And whatever good you do, Allah knows it well. And collect the provisions required for the journey (to the Hereafter). And surely the best of provisions is the fear of Allah. So, fear Me, O men of sound judgment
The Pilgrimage is in the months which have been appointed. So whosoever decides to perform the Pilgrimage in them, then there shall be no sexual approach, nor vileness, nor baseless argument in the Pilgrimage. And any good that you do, God is aware of it; and bring provisions for yourselves, though the best provision is righteousness; and be aware of Me O people of understanding
The Pilgrimage months are made known. So whoever decides to perform the Pilgrimage therein, then there shall be no sexual approach, nor wickedness, nor baseless argument in the Pilgrimage. And any good that you do, God is aware of it; and bring provisions for yourselves, though the best provision is righteousness; and be aware of Me O you who possess intelligence.
The Pilgrimage is in the appointed months; so whoever decides to perform the Pilgrimage in them, then there shall be no sexual approach, nor wickedness, nor baseless argument in the Pilgrimage. And any good that you do, God is aware of it; and bring provisions for yourselves, though the best provision is righteousness; and be aware of Me O you who possess intelligence.
The pilgrimage (are in) known months, so who made the pilgrimage a the duty/specified on himself in them (the four known months), so no obscenity/indecency (intercourse) , and no debauchery , and no arguing/disputing in the pilgrimage, and what you make/do from goodness/generosity , God knows (of) it, and be provided (prepared), so that (the) provision's best (is) the fear and obedience, and fear and obey Me, you (owners) of the pure minds/hearts
The pilgrimage shall take place in the months appointed for it. And whoever undertakes the pilgrimage in those [months] shall, while on pilgrimage, abstain from lewd speech, from all wicked conduct, and from quarrelling; and whatever good you may do, God is aware of it. And make provision for yourselves - but, verily, the best of all provisions is God-consciousness: remain, then, conscious of Me, O you who are endowed with insight
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The Pilgrimage is (in) months well-known; so, whoever ordains (upon himself) the Pilgrimage in them, then there shall be no lying with (womenfolk), nor evident immorality, nor disputing in the Pilgrimage. And whatever charity you perform, Allah knows it. And sustain yourselves; so, the most charitable sustenance is piety; and be pious to Me, O (you) endowed with intellects
The pilgrimage is (in) the well-known months, and whoever is minded to perform the pilgrimage therein (let him remember that) there is (to be) no lewdness nor abuse nor angry conversation on the pilgrimage. And whatsoever good ye do Allah knoweth it. So make provision for yourselves (Hereafter); for the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding
The months of the hajj (pilgrimage) season are well known. Whoever undertakes to complete the hajj rituals, must know that, after commencing the acts of Hajj, he is not allowed to have carnal relations or to lie or to swear by the Name of God. God knows all your good deeds. Supply yourselves for the journey. The best supply is piety. People of understanding have fear of Me
The Hajj is (to be performed in) the months that are well-known. So whoever undertakes Hajj in them, there should be no obscenity, no sin, no quarrel in the Hajj. Whatever good you do, Allah will know it. Take provisions along, for the merit of (having) provision is to abstain (from begging), and fear Me, O men of understanding
‘Pilgrimage’ can only be performed during well-known months. Therefore, whoever undertakes to perform completely all the ritual of ‘Pilgrimage’ must know that there will be no sexual pleasure, or fornication, or quarrelling, during the ‘Pilgrimage’. Whatever good you do, Allâh knows it. Take provision (for the Journey). Indeed, the best provision is ‘unfeigned piety’. Thus, act piously, O’ you who have high self-awareness.
The month of Hajj (is specified and fixed, and) is well known. Whoever decides to perform Hajj (must visit the sacred House) during that month (and) must abstain from sexual relations. He must abstain from wickedness, and wrangling of all sorts. Allah knows whatever good you do. For your journey, pack and carry along with you the provisions and supplies. (However), the best provision to bring along is piety. Fear Me, oh men of reason (and intellect)
Pilgrimage can only be performed during well-known months. so whoever undertakes to perform completely all the ritual of Pilgrimage therein, then there shall be no sexual pleasure, or fornication, or quarrelling during the Pilgrimage. Whatever good action you do, Allâh knows it. Take provision (for the Journey). surely the best provision is unfeigned piety. So act piously, O’, you men of high intelligence.
The rites of the Hajj are observed during certain fixed, known months ending in the primary devotion of the first ten days of Zu AL-Hijja when Hajj to Ka’ba is made and chief rites are commonly observed. Therefore, he who takes upon himself to make Hajj, whether throughout the whole period or only at the end part of it, shall not engage in worldly matters until all religious devotional rites have been performed. No sexual congress, indecencies, nor wrangling are permitted during AL-Hajj, and whatever good deed you do shall come to Allah's knowledge. And fit out yourselves with what is necessary for the purpose, but the best provision indeed is piety, and revere Me, O you people of understanding
Hajj takes place in the specified months, and anyone undertaking this duty must not: engage in sexual intimacy with one’s spouse; commit sin nor quarrel with each other. Whatever good you do, Allah knows it. Prepare yourselves for Hajj, and the best preparation is being mindful of Allah. People of understanding, be mindful of Me.
˹Commitment to˺ pilgrimage is made in appointed months. Whoever commits to ˹performing˺ pilgrimage, let them stay away from intimate relations, foul language, and arguments during pilgrimage. Whatever good you do, Allah ˹fully˺ knows of it. Take ˹necessary˺ provisions ˹for the journey˺—surely the best provision is righteousness. And be mindful of Me, O people of reason!
The Hajj is during known months, and whoever decides to go on pilgrimage in them must abstain from indecent behaviour, mischief and quarrel during the Hajj. Allah knows whatever good you do. And take provision, but the best provision is awareness (of Allah), so beware of Me, oh you who have sense.
The Pilgrimage shall be made in the appointed months. He that intends to perform it in those months must abstain from sexual intercourse, obscene language, and acrimonious disputes while on pilgrimage. God is aware of whatever good you do. Provide well for yourselves: the best provision is fear of God. Fear Me, then, you that are of good sense possessed
Hajj shall be observed in the specified months. Whoever sets out to observe Hajj shall refrain from sexual intercourse, misconduct, and arguments throughout Hajj. Whatever good you do, GOD is fully aware thereof. As you prepare your provisions for the journey, the best provision is righteousness. You shall observe Me, O you who possess intelligence.
The Hajj is in the prescribed months; for him who decides to perform the Hajj, there should be no vulgarity, bad behavior, or argument during the Hajj. God knows the good deeds you do, so do lots of them. And take provision for yourself. The best of all provision is being mindful of God. So be mindful of Me, you who have insights.
The Hajj is in the prescribed months; for him who decides to perform the Hajj, there should be no vulgarity, deviation from God’s orders, or argument during the Hajj. God knows the good deeds you do, so do lots of them. And take provision for yourself. The best of all provision is being mindful of God. So be mindful of Me, you who have insights.
The Hajj is in known months. So, whoever imposes within them the Hajj, shall have no intercourse, nor debauchery, nor argument during the Hajj. And whatever among the goodness you do, Allah knows it. And be provisioned, so that the best provision is the piety. And show the piety of Me, O possessors of the minds.
(The performance of) the Hajj (Pilgrimage) is in months well-known, whosoever then undertakes (to perform) the Hajj therein, then let there be no intercourse, nor indulge in ungodliness, nor disputing in the Hajj. And whatever good you do, Allah knows it. And make provision, but surely the best provision is the piety. So, have awe of Me, O' people of understanding
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The Pilgrimage shall take place in the months made well known to mankind. Arrange it in a manner that people may get together from around the world and confer. Whoever participates in Pilgrimage shall refrain from intimate husband-wife relationship, misconduct and arguments throughout Hajj so that mutual consultation could take place in an amicable environment. Allah will acknowledge what you accomplish for the good of mankind. And do make provision for the entire number of days so that you don't have to ask people for help, rather be able to help them. But remember that the most important and best provision is your good conduct. Be mindful of Me, O Men and women of understanding
The pilgrimage is (performed in) the well-known months; so whoever determines the performance of the pilgrimage therein, there shall be no intercourse nor fornication nor quarrelling amongst one another; and whatever good you do, Allah knows it; and make provision, for surely the provision is the guarding of oneself, and be careful (of your duty) to Me, O men of understanding
The months of the Pilgrimage are well known; so whoever determines to perform the Pilgrimage in these months should remember that there is to be no foul talk, nor any transgression, nor any quarreling during the Pilgrimage. And whatever good you do, ALLAH knows it. And furnish yourselves with necessary provisions for your journey and surely, the best provision is righteousness. And fear ME alone, O men of understanding
The ?ajj is during months well known. Whosoever undertakes the ?ajj therein, let there be neither lewdness, nor iniquity, nor quarreling in the ?ajj. Whatsoever good you do, God knows it. And make provision, for indeed the best provision is reverence. And reverence Me, O possessors of intellect
For the Pilgrimage, the months are well known. If anyone undertakes that duty, let there be no sign of offense, no wickedness, nor disputes during the Pilgrimage (Hajj). and whatever good you do, Allah knows it. And take a provision (with you) for the journey, but the best of provisions is right conduct. So fear Me, O! You, (people) who are wise
The Hajj is during the specified months. Anyone who commits to performing the Hajj must refrain from intimate relations, sinful behavior, and arguments during the Hajj. Whatever good you do, God is aware of it. Provision yourselves, but the best provision is piety. So fear Me, O people of understanding.
The Hajj is during specific months. Whoever decides to perform the Hajj—there shall be no sexual relations, nor misconduct, nor quarrelling during the Hajj. And whatever good you do, God knows it. And take provisions, but the best provision is righteousness. And be mindful of Me, O people of understanding
iajj is [during] well-known months, so whoever has made hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during hajj. And whatever good you do - Allah knows it. And take provisions, but indeed, the best provision is fear of Allah . And fear Me, O you of understanding
The Pilgrimage is in months well known: Whosoever then makes the Pilgrimage incumbent on himself then no sexual relations and no disobedience and no quarreling during the Pilgrimage; and whatsoever of good you do, God knows it; then provide yourself for your journey; but indeed, the best provision is piety. And fear Me, O possessors of understanding!
For Hajj are the months well known. If any one undertakes that duty therein, Let there be no obscenity, nor wickedness, nor wrangling in the Hajj. And whatever good ye do, (be sure) God knoweth it. And take a provision (With you) for the journ ey, but the best of provisions is right conduct. So fear Me, o ye that are wise
For Hajj are the months well known. If any one undertakes that duty therein, Let there be no obscenity, nor wickedness, nor wrangling in the Hajj. And whatever good ye do, (be sure) Allah knoweth it. And take a provision (With you) for the journey, but the best of provisions is right conduct. So fear Me, o ye that are wise
لَیۡسَ عَلَیۡكُمۡ جُنَاحٌ أَن تَبۡتَغُوا۟ فَضۡلࣰا مِّن رَّبِّكُمۡۚ فَإِذَاۤ أَفَضۡتُم مِّنۡ عَرَفَـٰتࣲ فَٱذۡكُرُوا۟ ٱللَّهَ عِندَ ٱلۡمَشۡعَرِ ٱلۡحَرَامِۖ وَٱذۡكُرُوهُ كَمَا هَدَىٰكُمۡ وَإِن كُنتُم مِّن قَبۡلِهِۦ لَمِنَ ٱلضَّاۤلِّینَ ١٩٨
but it is no offence to seek some bounty from your Lord. When you surge down from Arafat remember God at the sacred place. Remember Him: He has guided you. Before that you were astray
There is no sin on you if you seek Bounty of your Lord during pilgrimage. Then when you return from Arafat, remember Allah at the Mash’ar-al-Haram (at Muzdalifah). Remember Him as He has guided you, for before this you were of those who had lost the Right Way.
No fault it is in you if ye seek grace from your Lord. Then when ye hurry from Arafat, remember Allah near the sacred monument. Remember Him as He hath guided you, and ye were afore of the erring
It is no sin to seek the favours of your Lord (by trading). When you start from 'Arafat in a concourse, remember God at the monument that is sacred (al-Mash'ar al-haram), and remember Him as He has shown you the way, for in the olden days you we're a people astray
There is no blame upon you for seeking the bounty of your Rabb (during the period of Hajj). Remember (dhikr) Allah when you are collectively returning from Arafat, and remember (dhikr) Allah at alMash’ar al-Haram (Muzdalifah). Remember (dhikr) Him to the degree of your realization of your essential reality, for indeed, before this, you were among the astray.
There is nothing wrong in seeking bounty from your Lord. When you pour down from Arafat, remember Allah at the Sacred Landmark.* Remember Him because He has guided you, even though before this you were astray.
There is no sin upon you in seeking your Lord’s grace [during the ḥajj season]. Then when you stream out of ‘Arafat remember Allah at the Holy Mash‘ar, and remember Him as He has guided you, and earlier you were indeed among the astray
There is no blame on you that you should seek of the bounty of your Lord (by trading during the Hajj but beware of preoccupation to the extent of neglecting any of the rites of the Hajj.) When you press on in multitude from ‘Arafat (after you have stayed there for some time,) mention God at Mash‘ar al-Haram (al-Muzdalifah); mention Him aware of how He has guided you, for formerly you were surely of those astray
There is no blame on you that you seek munificence from your Lord (by trading during the time of Hajj). When you pour forth (in large numbers) from `Arafat then glorify Allah (with still more praises) near Mash`aral- Haram (- Holy Mosque in Muzdalifah), and remember Him (with gratitude) as He has guided you, though formerly you were certainly amongst the astray
It is no fault in you, that you should seek bounty from your Lord; but when you press on from Arafat, then remember God at the Holy Waymark, and remember Him as He has guided you, though formerly you were gone astray
There is no blame on you to look for your Lord's bounty (through trades), and when you return from (mount) Arafat then remember God at the Sacred Monument. And remember Him, as He guided you, though previously you were of the misguided.
There is no blame on you, if you do some business while performing the pilgrimage (earning what God has assigned for you as your worldly provision.) Then when you pour down from Mount Arafat, praise your Lord in the Sacred place (Muzdaliffa.) Remember your Lord; the One without His guidance you were lost
It is no sin on you if you seek of the bounty of your Lord. Then when you depart from Arafat, praise God at the sacred landmark, and praise Him as He has directed you, even though, before this, you went astray
Youpl commit no sin by seeking grace from your Lord. So when youpl pour forth from Arafat, remember Allah at the Sacred Landmark. And remember Him as He has guided youpl, although before that, you were indeed of those astray.
It is no crime to you that ye seek good from your Lord; but when ye pour forth from 'Arafat, remember God by the sacred beacon. Remember Him how He guided you, although ye were surely before of those who err
It is no sin for you that you seek the bounty of your Lord; so when you return from Arafat, remember Allah near the Sacred Symbol (Mash’ar al Haram) - and remember Him in the manner He has guided you; and indeed, before this, you were of the astray
There is no blame on you to seek a bounty from your Lord. So when you flow down from ‘Arafat then remember Allah at the sacred precinct and remember Him as He had guided you although before it you were surely among those who had gone astray.
It shall be no crime in you, if ye seek an increase from your Lord, by trading during the pilgrimage. And when ye go in procession from Arafat, remember God near the holy monument; and remember him for that he hath directed you, although ye were before this of the number of those who go astray
It is no crime to you that you seek the bounty of your Lord; but when you pour forth from Arafat, remember Allah by the Sacred Monument. Remember Him how He guided you, although you were, before this, surely of those who are in error
It shall be no offense for you to seek the bounty of your Lord. When you surge on from Arafat, remember Allah as you approach the Holy Mountain of Mash'ar. Remember Him as it is He who guided you though before that you were amongst the astray
It shall be no crime in you if ye seek an increase from your Lord; and when ye pour swiftly on from Arafat, then remember God near the holy monument; and remember Him, because He hath guided you who before this were of those who went astray
There is no blame on you that (while you are attending the Hajj) you may seek (trade) benefits from your Nourisher-Sustainer. So when you have come back from Arafat, glorify Allah at the Mashar-al-Haram. And do glorify Him as He has directed you, and verily, you were, before this, definitely out of those who had lost the track
There is no blame on you that you be looking for grace from your Lord. And when you pressed on from Arafat, then remember God at the Sacred Monument. And remember Him as He guided you, although you had been before this, certainly, of the ones who go astray.
It is not wrong for you to seek the bounty of your Lord. When you depart from [Mount] Arafat, glorify Allah at the sacred monument. Glorify Him as He has directed you, even though, before this, you were wrong.
There is no blame on you if you seek the bounty of your Lord during this journey. When you return from Arafat, (stop at Muzdalifah and) praise Allah near Mash‘ar-al-Har’am. Praise Him as He has guided you, for before this you were from the people who had lost the Right Way
And there is nothing wrong if you also seek the bounty of your Lord during the pilgrimage. Moreover, when you return from ´Arafat, stay at Mash´aril-Haram (Muzdalifah) and remember Allah. And remember Him just as He has enjoined you, for you had gone astray before this
It is no sin for you that you seek the bounty of your Lord. So when you press on from 'Arafat, remember Allah near the Holy Monument, and remember Him as He has guided you, though before that you were certainly of the erring ones
There is no sin upon you if you seek the grace of your Fosterer, so when you hasten from Arafat then remember Allah near the sacred monument and remember Him as He has guided you, though before this you were of those who were astray.
No offence on you that you seek favour from your Lord.h So, as you pour into parts of Arafaat, remember Allah at the Mash-uaril-huaraam. And remember Him as per guidance given to you. And you were indeed among those led astray, before that
And it is no sin on you if you (also) seek your Lord’s bounty (through trade during the Hajj days). Then when you return from ‘Arafat, celebrate the remembrance of Allah near Mash‘ar al-Haram (Muzdalifa). And remember Him as He has guided you. And you were certainly wandering disorientated before
There is no sin upon you to seek goodness from your Lord. So when you disperse from the elevated location, then remember God towards the decree which is restricted, and remember Him as He has guided you, for you were before that straying
There is no sin upon you to seek goodness from your Lord. So when you disperse from the elevated place, then remember God at the symbol which is restricted, and remember Him as He has guided you; for you were straying before that.
There is no sin upon you if you are seeking provisions from your Lord; so when you disperse from the place of knowing one another, then remember God at the sacred place of sacrifice, and remember Him as He has guided you; for you were straying before that.
No offense/guilt/sin (is) on you that you desire grace/favour from your Lord, so if you flowed/spread from Arafat (a mountain), so mention/remember God at the Forbidden/Sacred Place of Worship , and mention/remember Him as He guided you, and that truly you were from before Him from (E) the misguided
[However,] you will be committing no sin if [during the pilgrimage] you seek to obtain any bounty from your Sustainer. And when you surge downward in multitudes from `Arafat, remember God at the holy place, and remember Him as the One who guided you after you had indeed been lost on your way
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It is no fault in you that you constantly seek Grace from your Lord; so when you press on from Arafat, then remember Allah at the Inviolable Emblem, and remember Him as He has guided you, and decidedly you were even before it (i.e. before Islam) indeed of the erring
It is no sin for you that ye seek the bounty of your Lord (by trading). But, when ye press on in the multitude from 'Arafat, remember Allah by the sacred monument. Remember Him as He hath guided you, although before ye were of those astray
It is not a sin if you try to make a profit out of the bounty of your Lord (by trading during hajj). When you leave Arafah, commemorate the name of your Lord in Mash'ar, the sacred reminder of God. Commemorate His name as He has given you guidance while prior to that you had been in error
There is no sin on you that you seek the grace of your Lord (by trading). Later, when you flow down from ‘Arafat, recite the name of Allah near Al-Mash‘ar-ul-Haram (the Sacred Monument), and recite His name as He has guided you, while before it, you were among the astray
You would not be at fault if you should seek bounty from your Lord (during ‘Pilgrimage’ by trading). But when you depart from 'Arafat” (the Mount of Mercy), then celebrate the Praises of Allâh and declare His divine Glory at (al- Mashar al-haram) the ‘Sacred Monument’.Keep on celebrating His Praise and declaring His divine glory since He has given you the revelation in the knowledge of Him, while you were, before, among those who were astray.
You incur no sin if you seek the bounties of your Lord (by trading during pilgrimage). When you leave the plains of ´Arafat´ in multitudes, remember (and glorify) Allah (a lot) near the sacred ground of ´Mushar´. Remember Him as (much as) He has guided you. Prior to this, you were certainly unguided
You would not be at fault if you should seek the bounty of your Lord (by trading during the Pilgrimage). But when you depart from Arafat (the Mount of Mercy), then celebrate the praise of Allâh and declare His glory at the Sacred Monument. Keep on celebrating His praise and declaring His glory since He has given you this opportunity for receiving salvation, whereas you were, before, among those who live in spiritual darkness.
You are absolved to trade for livelihood betaking yourselves to Providence for His bounty. And when you throng back from Mount 'Arafat then praise Allah thankfully at the Sacred Mount –Muzdalifa- and thankfully extoll His glorious attributes for steering you to the path of righteousness although initially you were lost in the maze of error
There is no sin in seeking your Lord’s bounty by offering a service whilst performing your Hajj. When you leave Mount Arafat, remember Allah at the sacred place of Muzdalifa. Remember Him, because He guided you when, in the past, you were misguided.
There is no blame on you for seeking the bounty of your Lord ˹during this journey˺. When you return from ’Arafât, praise Allah near the sacred place and praise Him for having guided you, for surely before this ˹guidance˺ you were astray.
It is no sin for you to seek favours from your Lord, but when you come out from Arafat, remember Allah at the sacred location and remember Him how He guided you when you were before that amongst those in error.
It shall be no offence for you to seek the bounty of your Lord. When you come down from ‘Arafāt¹ remember God as you approach the Sacred Monument. Remember Him that gave you guidance when you were assuredly among the lost.
You commit no error by seeking provisions from your Lord (through commerce). When you file from `Arafaat, you shall commemorate GOD at the Sacred Location (of Muzdalifah). You shall commemorate Him for guiding you; before this, you had gone astray.
It is not wrong to seek your Lord's blessing. So when you flow down from [Mount] Arafat, remember God at the sacred place. Remember Him as He guided you after you had gone astray.
It is not wrong to seek your Lord’s blessing. So when you flow down from [Mount] Arafat, remember God at the sacred place. Remember Him as He guided you after you had gone astray.
No misdemeanor upon you to seek a bounty from your Lord. So, if you flowed from Arafat, so remember Allah at the Sacred Monument. And remember Him as He has guided you. And you were before that, among those the astray ones.
There shall be no sin for you to seek bounty from your Lord. Then when you hasten on (in multitude) from 'Arafat, remember Allah by the sacred Monument (Muzdalifah) , remember Him as He has guided you, although before that you were surely of those who went astray
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Allah is fully Cognizant of your economic needs. And the Pilgrimage is not a gathering of people who have renounced the world. Therefore, there is nothing wrong in seeking Allah's bounty by conducting business. Returning from the field of Arafat, remember Allah at the sacred relic of Muzdalifa. Remember Him as He has guided you, before you were of the straying
There is no blame on you in seeking bounty from your Lord, so when you hasten on from "Arafat", then remember Allah near the Holy Monument, and remember Him as He has guided you, though before that you were certainly of the erring ones
It is no sin for you that you seek the bounty of your Lord. But when you pour forth from Arafat, remember ALLAH at Mash'ar al-Haraam, and remember HIM as HE has guided you; although before this you were of those gone astray
There is no blame upon you in seeking a bounty from your Lord. Then, when you pour out from Arafat, remember God at the sacred ground. And remember Him as He guided you, though formerly you were of those astray
It is no sin for you if you seek the bounty of your Lord (during pilgrimage). Then when you come down from (Mount) Arafat, celebrate the Praises of Allah at the Sacred Mountain, and celebrate His Praise as He has directed you, even though, before this, you went astray
You incur no sin by seeking the grace of your Lord. When you descend from Arafat, remember God at the Sacred Monument, and remember Him for having guided you, for before this you were astray.
You commit no error by seeking bounty from your Lord. When you disperse from Arafat, remember God at the Sacred Landmark. And remember Him as He has guided you. Although, before that, you were of those astray
There is no blame upon you for seeking bounty from your Lord [during hajj]. But when you depart from 'Arafat, remember Allah at al- Mash'ar al-iaram. And remember Him, as He has guided you, for indeed, you were before that among those astray
It is no crime to you that you seek grace from your Lord; but when you depart from Arafat, then remember God by the sacred waymark. And remember Him how He guided you, although you were surely before of those who err.
It is no crime in you if ye seek of the bounty of your Lord (during pilgrimage). Then when ye pour down from (Mount) Arafat, celebrate the praises of God at the Sacred Monument, and celebrate His praises as He has directed you, even though, be fore this, ye went astray
It is no crime in you if ye seek of the bounty of your Lord (during pilgrimage). Then when ye pour down from (Mount) Arafat, celebrate the praises of Allah at the Sacred Monument, and celebrate His praises as He has directed you, even though, before this, ye went astray
ثُمَّ أَفِیضُوا۟ مِنۡ حَیۡثُ أَفَاضَ ٱلنَّاسُ وَٱسۡتَغۡفِرُوا۟ ٱللَّهَۚ إِنَّ ٱللَّهَ غَفُورࣱ رَّحِیمࣱ ١٩٩
Surge down where the rest of the people do, and ask forgiveness of God: He is most forgiving and merciful
Then depart from where the people depart and ask forgiveness of Allah. Surely, Allah is Forgiving, Merciful.
Then hurry from the place whence the other people have hurried, and ask forgiveness of Allah, verily Allah is Forgiving,Merciful
Then move with the crowd impetuously, and pray God to forgive you your sins. God is surely forgiving and kind
Then depart from the place where all the people depart and ask forgiveness of Allah (for your inadequacies). Certainly, Allah is the Ghafur and the Rahim.
Then press on from where the people press on and ask Allah´s forgiveness. Allah is Ever-Forgiving, Most Merciful.
Then stream out from where the people stream out, and plead to Allah for forgiveness; indeed Allah is all-forgiving, all-merciful
Then (do not choose to remain in al-Muzdalifah without climbing ‘Arafat in order to refrain from mixing with other people because of vanity. Instead,) press on in multitude from where all the (other) people press on, and implore God’s forgiveness (for your opposing Him in any way before now and for the mistakes you have made during the Hajj). Surely God is All-Forgiving, All-Compassionate
And (then) proceed (to return from `Arafat) from where the people proceed (to come back) and seek Allah's protection. Verily. Allah is All Protector, Ever Merciful
Then press on from where the people press on, and pray for God's forgiveness; God is All-forgiving, All-compassionate
Then proceed from where people are proceeding, and ask for God’s forgiveness. He is forgiving and merciful.
Then join other people leaving the place, asking God’s forgiveness. Your Lord is most surely the Most Forgiving
Then continue at a quick pace from the place where it is usual for the crowd to do so, and ask for God's forgiveness, for God is Oft-Forgiving, Mercifully Redeeming
Then pourpl forth from where the people have poured forth and ask Allah for forgiveness. Indeed, Allah is Oft-Forgiving, Bestowing of mercy.
Then pour ye forth from whence men do pour forth and ask pardon of God; verily, God is forgiving and merciful
Then, O people of Quraish, you too must return from the place where the people return from, and ask forgiveness from Allah; indeed Allah is Oft Forgiving, Most Merciful
Then flow down from whence the people have flown down and seek forgiveness from Allah. Truly Allah is Oft-Forgiving, Most Merciful.
Therefore go in procession from whence the people go in procession, and ask pardon of God, for God is gracious and merciful
Then quickly pass you forth from whence it is usual for multitudes to pour forth and ask pardon of Allah; verily, Allah is Forgiving and Merciful
Then surge on from where the people surge and ask Allah for forgiveness. He is Forgiving and the Most Merciful
Then pass on quickly where the people quickly pass, and ask pardon of God, for God is Forgiving, Merciful
Then return from the same (route) as people returned and ask forgiveness from Allah. Verily Allah is Oft-Forgiving, Continuously Merciful
Again, press on from where humanity pressed on, and ask God for forgiveness. Truly, God is Forgiving, Compassionate.
Depart from wherever people depart. Ask for Allah’s forgiveness. Truly, Allah is Most Forgiving, Most Merciful.
Then return from where the others return and ask Allah’s forgiveness; surely Allah is Forgiving, Merciful
Then return from where others return and ask Allah´s forgiveness. Most surely He is Forgiving and Merciful
Then hasten on from where the people hasten on, and ask the forgiveness of Allah. Surely Allah is Forgiving, Merciful
Then hasten on from where people hasten on, and seek protective forgiveness from Allah, Allah is certainly Protectively Forgiving, Merciful.
Then, pour in where the people pour in, and ask Allah for forgiveness. Allah indeed is Forgiving, Merciful
Then return after going to that very place from where (the other) people return. And (earnestly) beg forgiveness from Allah. Allah is, of course, Most Forgiving, Ever-Merciful
Then you shall disperse from where the people dispersed, and seek God's forgiveness; God is surely Forgiving, Most Merciful
Then you shall disperse from where the people dispersed, and seek the forgiveness of God; God is surely Forgiving, Merciful.
Then you shall disperse from where the people dispersed, and seek the forgiveness of God; God is surely Forgiving, Merciful.
Then flow/spread from where/when the people flowed/spread , and ask for God's forgiveness, that God (is) forgiving, most merciful
and surge onward together with the multitude of all the other people who surge onward, and ask God to forgive you your sins: for, verily, God is much-forgiving, a dispenser of grace
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Thereafter, press on from where the multitude (Literally: mankind) press on, and ask for forgiveness from Allah; surely Allah is Ever-Forgiving, Ever-Merciful
Then hasten onward from the place whence the multitude hasteneth onward, and ask forgiveness of Allah. Lo! Allah is Forgiving, Merciful
Then leave Mash'ar as the rest of the people do and ask forgiveness from God; He is All-forgiving and All-merciful
Then flow down from where the people flow, and seek forgiveness from Allah. Certainly Allah is Most-Forgiving, Very-Merciful
Then depart from the place from which all the people depart and supplicate to Allâh for forgiveness. Indeed, Allâh is Oft-forgiving, Most Merciful.
Then, move along with the multitude of people moving along. Seek the forgiveness of Allah. Indeed, Allah is the most Forgiving and the most Merciful
Then depart from the place from which all the people depart and supplicate Allâh for forgiveness. Surely Allâh is Oft-forgiving, Most Merciful.
And you people who fall short of performing AL- Hajj, of observing the final rites at Mount Muzdalifa instead of Mount 'Arafat through selfish motives, it is mandatory that you pour down from Mount 'Arafat from where people go the pace to spare the inconvenience, and invoke Allah's forgiveness; Allah is Ghafurun and Rahimun indeed
Then set off from where otherpeople set off, and seek Allah’s forgiveness. Indeed, Allah is the Forgiving, the Compassionate
Then go forth with the rest of the pilgrims. And seek Allah’s forgiveness. Surely Allah is All-Forgiving, Most Merciful.
Then come out from where the people come out and seek Allah´s forgiveness, Allah is forgiving and merciful.
Then go out from the place whence the pilgrims will go out and implore the forgiveness of God. God is forgiving and compassionate.
You shall file together, with the rest of the people who file, and ask GOD for forgiveness. GOD is Forgiver, Most Merciful.
Then surge onward with all the others, and ask God's forgiveness. He is forgiving and Merciful-to-all.
Then surge onward with all the others, and ask God’s forgiveness. He is the Most Forgiving, the Mercy Giver.
Then flowed from where the people flowed, and asked Allah for forgiveness. Surely Allah is Forgiver, Merciful.
Then hasten on from where the people hasten on, and seek forgiveness of Allah; verily Allah is Forgiving, Merciful.
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You have seen that Pilgrimage is not a ritual. It is intended to be a platform for achieving harmony among mankind through interactive dialogue and consultation. When the pilgrimage is over, return to your homes as simple ordinary people without pomp and pride, and stick to the program agreed upon there. Allah, through His Infinite Mercy, will make your efforts fruitful and procure security and protection for mankind through this program, like a helmet protects the head. Allah is Forgiving, Merciful
Then hasten on from the Place from which the people hasten on and ask the forgiveness of Allah; surely Allah is Forgiving, Merciful
Then pour forth from where the people pour forth, and seek forgiveness from ALLAH; surely ALLAH is most forgiving, Merciful
Then surge onward whence the people surge onward, and ask God for forgiveness. Truly God is Forgiving, Merciful
Then move on at a quick pace from the place whence it is usual for the people to do so, and ask for Allah’s forgiveness. Verily, Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem)
Then disperse from where the people disperse, and ask for God’s forgiveness. God is Forgiving and Merciful.
Then disperse from where the people disperse, and ask God for forgiveness. God is Most Forgiving, Most Merciful
Then depart from the place from where [all] the people depart and ask forgiveness of Allah . Indeed, Allah is Forgiving and Merciful
Then depart from where the people depart and ask forgiveness of God; indeed, God is forgiving, compassionate.
Then pass on at a quick pace from the place whence it is usual for the multitude so to do, and ask for God's forgiveness. For God is Oft-forgiving, Most Merciful
Then pass on at a quick pace from the place whence it is usual for the multitude so to do, and ask for Allah's forgiveness. For Allah is Oft-forgiving, Most Merciful
فَإِذَا قَضَیۡتُم مَّنَـٰسِكَكُمۡ فَٱذۡكُرُوا۟ ٱللَّهَ كَذِكۡرِكُمۡ ءَابَاۤءَكُمۡ أَوۡ أَشَدَّ ذِكۡرࣰاۗ فَمِنَ ٱلنَّاسِ مَن یَقُولُ رَبَّنَاۤ ءَاتِنَا فِی ٱلدُّنۡیَا وَمَا لَهُۥ فِی ٱلۡءَاخِرَةِ مِنۡ خَلَـٰقࣲ ٢٠٠
When you have completed your rites, remember God as much as you remember your own fathers, or even more. There are some who pray, ‘Our Lord, give us good in this world,’ and they will have no share in the Hereafter
So when you have accomplished your Hajj rites, remember Allah as you used to remember your forefathers or with far more remembrance. But there are people who say: "Our Lord! Give us (Your Bounties) in this world!" Such people will have nothing in the Hereafter.
And when ye have completed Your rites, remember Allah even as ye remember your fathers or with a stronger remembrance. Of mankind there are some who say: our Lord vouchsafe unto us in, the world. And for such there shall be no portion in the Hereafter
When you have finished the rites and ceremonies, remember God as you do your fathers, in fact with a greater devotion. There are some who say: "Give us, O Lord, in the world;" but they will forego their share in the life to come
And when you complete the rites of your Hajj remember (dhikr) Allah with a greater intensity than you did your fathers (out of custom). Among the people are some who say, “Our Rabb, give us in this world”... They have no share in the eternal life to come.
When you have completed your rites, remember Allah as you used to remember your forefathers — or even more. There are some people who say, ´Our Lord, give us good in this world.´ They will have no share in the Next World.
And when you finish your rites, then remember Allah as you would remember your fathers, or with a more ardent remembrance. Among the people there are those who say, ‘Our Lord, give us in this world,’ but for such there is no share in the Hereafter
And when you have performed those rites, mention God, as you mentioned your fathers (with the merits you approve of in them), or yet more intensely. For there are, among humankind, those who pray, "Our Lord, grant us in the world," and they have no share in the Hereafter
When you have completed the rites of devotion of the Hajj prescribed for you, remember Allah with praises as your lauding of your parents or yet more earnest devout lauding. Now, there are some of people who say, `Our Lord! grant us all things in this (very) world,' and there is no share for such in the Hereafter
And when you have performed your holy rites remember God, as you remember your fathers or yet more devoutly. Now some men there are who say, 'Our Lord, give to us in this world'; such men shall have no part in the world to come
And when you completed your rituals, then remember God as you remember your fathers, or remember more. And among the people, some say: “Our Lord, give us (good things) in this world.” There is no share for them in the Hereafter.
When you complete the rituals, praise your Lord; the same way that you were praising your fathers and even with more devotion. Some people will pray their Lord to give them the best in this world; they will have no share in Hereafter
So when you have completed your rites, praise God, as you used to praise your ancestors. Yes, with even far more heart and soul. There are those who say, “Our Lord, give us Your bounties in the present.” But they will have no portion in the hereafter
Then when youpl have completed your rites, remember Allah as you remember your forefathers or with even greater remembrance. And of mankind is one who says, “Our Lord, bring to us in the Earlier (Life),” yet he has no share in the Hereafter.
And when ye have performed your rites, remember God as ye remember your fathers, or with a keener memory still. There is among men such as says, 'Our Lord! give us in this world;' but of the future life no portion shall he have
So when you have completed your Hajj rites, remember Allah as you used to remember your forefathers, in fact more than that; and among the people are some that say, "Our Lord! Give us in this world" - and he does not have a portion in the Hereafter
And when you have completed your rituals, then remember Allah as much as you remember your parents or an even greater remembrance. And among mankind are those who say, “O our Lord, give us in this life” and there is no portion for him in the hereafter.
And when ye have finished your holy ceremonies, remember God, according as ye remember your fathers, or with a more reverend commemoration. There are some men who say, O Lord, give us our portion in this world; but such shall have no portion in the next life
And when you have performed your rites, remember Allah as you remember your fathers, or with a keener memory still. There is among men such as says, "Our Lord! Give us in this world;" but then they have no portion in the Hereafter
And when you have fulfilled your sacred duties remember Allah as you remember your forefathers or with deeper reverence. There are some who say: 'Lord, give us good in this world. ' He shall have no share in the Everlasting Life
And when ye have finished your holy rites, remember God as ye remember your own fathers, or with a yet more intense remembrance! Some men there are who say, "O our Lord! give us our portion in this world:" but such shall have no portion in the next life
So when you have completed your Manasik (Religious Rites), glorify Allah as your glorification regarding your fore fathers, or even more powerful glorification. So there is amongst mankind who says: “Our Nourisher-Sustainer! Give us in this immediate world!” And for him is no share in the Hereafter
And when you satisfied your devotional acts, then, remember God like your remembrance of your fathers, or a stauncher remembrance. And among humanity are some who say: Our Lord! Give to us in the present! And for him, there is no apportionment in the world to come!
When you have done your holy rites, glorify Allah as you used to glorify your fathers, except with greater celebration. Some people say, “Our Lord, bless us in this world.” They will not be blessed in the next world.
When you have fulfilled your sacred duties, praise Allah as you used to praise your forefathers or with deeper reverence. There are some who say: "Our Lord! Give us abundance in this world." Such people will not have any share in the hereafter
And when you have performed your Hajj rites, remember Allah as you had been remembering your own forefathers, or even with greater zeal. (Even those who remember Allah do it in different ways). Some say, "Our Lord, give us all the good things here in this world. " Such people shall have no share in the Hereafter
And when you have performed your devotions, laud Allah as you lauded your fathers, rather a more hearty lauding. But there are some people who say, Our Lord, give us in the world. And for such there is no portion in the Hereafter
So when you have completed your devotional rites, then remember Allah as you remembered (talked about) your fathers or remember Him still more intensely (and reverently). So among human beings are those who say, "Our Fosterer ! give us in this world," and they have no portion in the hereafter.
And when you complete your rituals, do remember Allah just as — or even better than how — you would remember your fathers. There are then those among mankind who say, "Our Lord! Give us in this world." And they shall have no share of happiness in the Hereafter
Then, when you have completed the ceremonies of Hajj (Pilgrimage), celebrate the remembrance of Allah most fervently (at Mina), as you remember your fathers and forefathers (with great fondness), or remember (Allah) with even deeper intensity of fondness. There are some of the people who say: ‘O our Lord, grant us benefits in this (very) world.’ For such there is no share in the Hereafter
When you have completed your rites, then remember God as you remember your fathers or even greater. From among the people are those who Say: "Our Lord, give us from this world!", but in the Hereafter he has no part
When you have completed your rites, then remember God as you remember your fathers or even greater. From among the people is he who says: "Our Lord, give us from this world!" But in the Hereafter he has no part.
When you have completed your practices, then remember God as you remember your fathers or even greater. From among the people is he who says: "Our Lord, give us from this world!" But in the Hereafter he has no part.
So if you accomplished/carried out your rituals or methods worship , so mention/remember God as you mention/remember your fathers or stronger remembrance, so from the people who say: "Our Lord, give us in the present world." And for him (there is) no share of blessing/fortune in the end (other life)
And when you have performed your acts of worship, [continue to] bear God in mind as you would bear your own fathers in mind-nay, with a yet keener remembrance! For there are people who [merely] pray, "O our Sustainer! Give us in this world" -and such shall not partake in the blessings of the life to come
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So, when you have accomplished your (holy) rituals, then remember Allah like the remembrance of your fathers (The pagan Arabs used to praise their forefathers at the conclusion of the pilgrimage) or (even) with stronger fervor in remembrance. So, of mankind (there are) some who say, "Our Lord, bring us (provision) in the present (life), " and in no way does he have any share in the Hereafter
And when ye have completed your devotions, then remember Allah as ye remember your fathers or with a more lively remembrance. But of mankind is he who saith: "Our Lord! Give unto us in the world," and he hath no portion in the Hereafter
After you complete the acts of your Hajj, also commemorate God, just as you would remember your father, or even more earnestly. Some people say, "Lord, give us what we want in this life," but in the life hereafter they have no beneficial share
Once you have fulfilled your modes of worship in Hajj, recite the name of Allah, as you would speak of your forefathers or even with greater fervor. Now among the people there is one who says: .Our Lord, give to us in this world.. and he has no share in the Hereafter
So when you have successfully completed your Holy Rites, celebrate the Praise of Allâh and declare His divine Glory as much as you used to celebrate the praises of your fathers or with much greater remembrance. Among the people is he who says: "Give to us (what we desire to have) in ‘this worldly life’". Consequently, such a person will have no beneficial share in the ‘Hereafter’.
Again, when you have concluded the rites of Hajj, remember (and glorify) Allah like you used to remember your forefathers; in fact, even more than that _ (and with a greater zeal). Among people are those who say, "Our Lord, grant us your bounties in this life." Such ones shall have no part (of the blessings) in the life-to-come
So when you have successfully completed your Holy Rites, celebrate the praise of Allâh and declare His glory just as you would commemorate your father or with much greater remembrance. Among the people is he who says: ‘Give to us (what we desire to have) in this worldly life’. Such a person will have no beneficial share in the Hereafter.
And when you have concluded your religious devotions and rites of AL- hajj, then praise Allah and extol His glorious attributes as you customarily praised your forefathers in pagan times, but Allah’s praises and glorious attributes should be extolled from one’s heart and innermost being. Nonetheless, among people are those whose thoughts are set upon the mundane of this world; they invoke Allah to bestow upon them life’s comforts to satisfy their enjoyment and content, and consequently never shall such persons have a share in the Hereafter
Once you have completed your rites, remember Allah as you used to remember your ancestors, and even more. There are people who pray: “Our Lord, grant us wealthin this world”, they will have no share in the Hereafter.
When you have fulfilled your sacred rites, praise Allah as you used to praise your forefathers ˹before Islam˺, or even more passionately. There are some who say, “Our Lord! Grant us ˹Your bounties˺ in this world,” but they will have no share in the Hereafter.
Then, when you have completed your rituals, remember Allah as you would remember your forefathers or more than that. For amongst people is the one who says: Our Lord give us in this world, and he has no share in the hereafter.
And when you have fulfilled your sacred duties, remember God as you remember your forefathers or with deeper reverence. There are some who say: ‘Lord, give us a good life in this world.‘ These shall have no share in the world to come.
Once you complete your rites, you shall continue to commemorate GOD as you commemorate your own parents, or even better. Some people would say, "Our Lord, give us of this world," while having no share in the Hereafter.
When you have completed your rituals, remember God at least as much as you remember your fathers, or even more. Some people say, "Our Lord, bless us in this world." They have no share in the Hereafter.
When you have completed your rituals, remember God at least as much as you remember your fathers, or even more. Some people say, “Our Lord, bless us in this world.” They have no share in the Hereafter.
So when you have accomplished your rites, remember Allah as you remember your parents, or a stronger remembrance. So, among the people whoever says, “Our Lord, give us in The Dunya (This world),” and he has not in the Hereafter among any share.
When you have performed your (holy) rites, then remember Allah, as you remember your forefathers or even with more intense remembrance. And there are some men who say: ' Our Lord! give us in this world ', they shall have no portion in the world to come
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When you have returned to your homes after completing the acts of devotion, the greatest change that should come in you is that you live your life according to the Commands of Allah rather than what you were doing before, i.e., following the ways of your forefathers. People, who look for short-term gains in blind following, forfeit the long term Eternal success
So when you have performed your devotions, then laud Allah as you lauded your fathers, rather a greater lauding. But there are some people who say, Our Lord! give us in the world, and they shall have no resting place
And when you have performed the acts of worship prescribed for you, celebrate the praises of ALLAH as you used to celebrate the praises of your fathers, or even with greater devotion. And of men there are some who say `Our Lord grant us good things in this world;' and such a one shall have no share in the hereafter
And when you have carried out your rites, remember God as you remember your fathers, or with more ardent remembrance. For among mankind are those who say, “Our Lord, give to us in this world,” but have no share in the Hereafter
So when you have finished your (prescribed) duties of Hajj, celebrate the Praises of Allah, as you used to celebrate the praises of your fathers— Yes, with much more (feelings), heart and soul. Some men who say: "Our Lord! Give us (Your bounties) in this world!" But they will have no portion in the Hereafter
When you have completed your rites, remember God as you remember your parents, or even more so. Some people say, “Our Lord, give us in this world,” but they will have no share in the Hereafter.
When you have completed your rites, remember God as you remember your parents, or even more. Among the people is he who says, 'Our Lord, give us in this world,' yet he has no share in the Hereafter
And when you have completed your rites, remember Allah like your [previous] remembrance of your fathers or with [much] greater remembrance. And among the people is he who says, "Our Lord, give us in this world," and he will have in the Hereafter no share
And when you have performed your rites, then remember God as you remember your fathers, or with a more intense remembrance. And among mankind is he who says, 'Our Lord! Give us in the world.' And there is no portion for him in the hereafter.
So when ye have accomplished your holy rites, celebrate the praises of God, as ye used to celebrate the praises of your fathers,- yea, with far more Heart and soul. There are men who say: "Our Lord! Give us (Thy bounties) in this world!" but th ey will have no portion in the Hereafter
So when ye have accomplished your holy rites, celebrate the praises of Allah, as ye used to celebrate the praises of your fathers,- yea, with far more Heart and soul. There are men who say: "Our Lord! Give us (Thy bounties) in this world!" but they will have no portion in the Hereafter
وَمِنۡهُم مَّن یَقُولُ رَبَّنَاۤ ءَاتِنَا فِی ٱلدُّنۡیَا حَسَنَةࣰ وَفِی ٱلۡءَاخِرَةِ حَسَنَةࣰ وَقِنَا عَذَابَ ٱلنَّارِ ٢٠١
others pray, ‘Our Lord, give us good in this world and in the Hereafter, and protect us from the torment of the Fire.’
And of them there are those who say: "Our Lord! Give us good in the world and good in the Hereafter, and save us from the punishment of the fire!"
And of mankind are some who say: our Lord! vouchsafe unto us good in the world and good in the Hereafter,and save us from the torment of the Fire
But some there are who pray: "Give us of good in the world, O Lord, and give us of good in the life to come, and suffer us not to suffer the torment of Hell."
And some say, “Our Rabb, give us bounties (the experience of the beauties of the Names) in the world, and bounties (the beauties of the Names in our essence) in the eternal life to come; protect us from the fire (of falling into separation).”
And there are others who say, ´Our Lord, give us good in this world, and good in the Next World, and safeguard us from the punishment of the Fire.´
And among them there are those who say, ‘Our Lord, give us good in this world and good in the Hereafter, and save us from the punishment of the Fire.’
And among them are those who pray, "Our Lord, grant us in the world what is good, and in the Hereafter what is good, and protect us from the punishment of the Fire."
And there are others among them who say, `Our Lord! grant us good in this world as well as good in the Hereafter, and guard us against the chastisement of the Fire.
And others there are who say, 'Our Lord, give to us in this world good, and good in the world to come, and guard us against the chastisement of the fire'
And among them, some say: “Our Lord, give us good in this world and good in the Hereafter, and protect us from the punishment of fire.”
Some will pray: “O Lord, please give us the best in this world as well as the best in Hereafter and spare us from the Fire of Hell.”
Then there are those who say, “Our Lord, give us good in the present and good in the hereafter, and save us from the torment of the fire.
And of them is one who says, “Our Lord, bring to us goodness in the Earlier (Life) and goodness in the Hereafter and protect us from the punishment of the Fire.”
And some there be who say, 'Our Lord! give us in this world good and in the future good; and keep us from the torment of the fire!
And among them are some that say, "Our Lord! Give us good in the world and good in the Hereafter, and save us from the punishment of fire!"
And among them are those who say, “O our Lord, give us in this world an excellent reward and in the hereafter an excellent reward and save us from the punishment of the hellfire.”
And there are others who say, O Lord, give us good in this world, and also good in the next world, and deliver us from the torment of hell fire
And some there be who say, "Our Lord! Give us in this world good and good in the Hereafter; and defend us from the torment of the fire!"
But there are others who say: 'Lord, give us a merit in the world and good in the Everlasting Life, and save us from the punishment of the Fire.
And some say, "O our Lord! give us good in this world and good in the next, and keep us from the torment of the fire."
And amongst them is the one who says: “Our Nourisher-Sustainer! Give us good in this immediate world and good in the Hereafter, and protect us from the punishment of Fire.
And among them are some who say: Our Lord! Give us benevolence in the present and benevolence in the world to come and protect us from the punishment of the fire!
Some people say, “Our Lord, give us blessings in this world and the next, and keep us from the torture of the fire.”
But there are others who say: "Our Lord! Give us the good life, both in this world and in the Hereafter and save us from the torment of the fire."
Then there are others who say, "Our Lord, give us what is good in this world and also what is good in the Hereafter and save us from the torment of Fire."
And there are some among them who say: Our Lord, grant us good in this world and good in the Hereafter, and save us from he chastisement of the Fire
And of them are those who say, "Our Fosterer ! give us good in this world and good in the hereafter and save us from the punishment of fire."
And among them are those who say, "Our Lord! Give us that which is good in this world, and that which is good in the Hereafter. And save us from punishment of the Fire!"
And there are others of them who submit: ‘O our Lord, grant us excellence in this world, and excellence in the Hereafter (as well), and save us from the torment of Hell.
And some of them Say: "Our Lord, give us good in this world, and good in the Hereafter, and spare us from the retribution of the Fire."
And some of them say: "Our Lord, give us good in this world, and good in the Hereafter, and spare us from the retribution of the Fire.
And some of them say: "Our Lord, give us good in this world, and good in the Hereafter, and spare us from the retribution of the Fire."
And from them who say: "Our Lord, give us in the present world a goodness , and in the end (other life) a goodness , and protect us/make us avoid the fire's torture."
But there are among them such as pray, "O our Sustainer! Grant us good in this world and good in the life to come, and keep us safe from suffering through the fire"
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And of them are (some) who say, "Our Lord, bring us in the (present) life a fair (reward), and in the Hereafter a fair (reward), and protect us from the torment of the Fire."
And of them (also) is he who saith: "Our Lord! Give unto us in the world that which is good and in the Hereafter that which is good, and guard us from the doom of Fire."
Others pray, "Lord, give us good things both in this life as well as in the life hereafter and save us from the torment of fire"
Yet there is another among them who says: .Our Lord, give us good in this world and good in the Hereafter, and save us from the punishment of Fire
But among them also is he who says: "Our Lord, give to us in this ‘worldly life’ a single righteous good deed, and a single good righteous deed in the ‘Hereafter’, and guard us against the torment of the Inferno."
Among people are some who say, "Grant us the blessings in this life, as well as the blessings in the life-to-come, and save us from the torment of hell."
But among them also is he who says: ‘Our Lord, give to us in this worldly life a single righteous deed and a single righteous deed in the Hereafter. And let the omnipotence of Your Mercy shield us from the torment of the Fire’.
There are also others whose thoughts are upon both this world and the world to come. They invoke Allah to bestow upon them His efficacious grace here and Hereafter and to save their bodies and minds from suffering inflicted by the Fire
But others pray: “Our Lord, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire”.
Yet there are others who say, “Our Lord! Grant us the good of this world and the Hereafter, and protect us from the torment of the Fire.”
And amongst them is the one who says: Our Lord give us good in this world and good in the hereafter and guard us from the punishment of the fire.
And there are some who say: ‘Lord, give us what is good both in this world and in the world to come, and keep us from the torment of the Fire.‘
Others would say, "Our Lord, grant us righteousness in this world, and righteousness in the Hereafter, and spare us the retribution of Hell."
Others say, "Our Lord, give us goodness in this world and goodness in the Hereafter. Protect us from the punishment of Hell."
Others say, “Our Lord, give us goodness in this world and goodness in the Hereafter. Protect us from the punishment of Hell.”
And among them who says, “Our Lord, give us a benefaction in this world, and a benefaction in the Hereafter, and prevent us from the Fire Torment.”
But there are some who say: ' Our Lord! grant us good in this world and good in the world to come, and save us from the torment of the Fire '
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And among men and women are those who forsake not the Hereafter for this world, and forsake not this life for the Hereafter. They are the ones who insure themselves against Fire. They say, "Our Lord! Give to us in this world what is good, and in the Hereafter what is good, and guard us from the doom of fire."
And there are some among them who say: Our Lord! grant us good in this world and good in the hereafter, and save us from the chastisement of the fire
And of them there are some who say, `Our Lord grant us good in this world as well as good in the world to come, and save us from the torment of the fire
But among them are those who say, “Our Lord, give us good in this world and good in the Hereafter, and shield us from the punishment of the Fire!
And there are some men who say: "Our Lord! Give us good in this world and good in the Hereafter, and protect us from the severe pain of the Fire!"
Others say, “Our Lord, give us good in this world and good in the Hereafter, and protect us from the suffering of the Fire.”
And among them is he who says, 'Our Lord, give us goodness in this world, and goodness in the Hereafter, and protect us from the torment of the Fire.'
But among them is he who says, "Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire."
And among them is he who says, 'Our Lord! Give us in the world good and in the hereafter good; and guard us from the punishment of the fire.'
And there are men who say: "Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire!"
And there are men who say: "Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire!"
أُو۟لَـٰۤىِٕكَ لَهُمۡ نَصِیبࣱ مِّمَّا كَسَبُوا۟ۚ وَٱللَّهُ سَرِیعُ ٱلۡحِسَابِ ٢٠٢
They will have the share they have worked for: God is swift in reckoning
Such people will have a portion from (both worlds) what they earned. And Allah is Swift in reckoning.
These! for them will be a share for that which they have earned. and Allah is swift at reckoning
They are those who will surely have their share of whatsoever they have earned; for God is swift at the reckoning
They are the ones who will attain the results of what they have earned. Allah instantly puts into effect the consequences of one’s actions.
They will have a good share from what they have earned. Allah is swift at reckoning.
Such shall partake of what they have earned, and Allah is swift at reckoning
Those people – for them is a portion, each according to what they have earned. God is swift at reckoning
It is they, for whom is a (very large) portion (of the reward) of what (good deeds) they have accomplished. And Allah is Quick at reckoning
those -- they shall have a portion from what they have earned; and God is swift at the reckoning
They will have an allowance of whatever they did. God is quick in reckoning.
Each of them, pretty soon, will receive what they have earned as God is the most efficient in judgment
To these will be allotted what they have earned, and God is quick in account
Those shall have a share of what they have earned, for Allah is Swift in reckoning.
These,- they have their portion from what they have earned; for God is swift at reckoning up
For such is a portion from what they have earned; and Allah is Swift At Taking Account
For such there is a portion out of that which they have earned and Allah is swift in the reckoning.
They shall have a portion of that which they have gained: God is swift in taking an account
These have their portion from what they have earned; for Allah is swift at reckoning
These shall have a share of what they have earned. Swift is the reckoning of Allah
They shall have the lot which they have merited: and God is swift to reckon
Those people: for them is a share from what they have earned and Allah is swift in accountability
Those, for them is a share of what they earned. And God is Swift at reckoning.
They will be given what they have earned. Allah is quick to account.
Such people shall have their due share in both worlds according to what they have earned, Allah is swift in settling all accounts
Such people shall have their due share (in both the worlds) according to what they earn. And Allah is swift at settling accounts
For those there is a portion on account of what they have earned. And Allah is Swift in reckoning
Those are the persons for whom there is (their) portion of what they earned, and Allah is Quick at (settling) the account.
Those are the ones for whom shall there be a due share of what they earned. And Allah is quick in keeping accounts.
It is they for whom there is a share of their (virtuous) earning, and Allah is Swift at reckoning
These will have a benefit for what they have gained; and God is quick in judgment
These will have a benefit for what they have earned; and God is swift in reckoning
These will have a share for what they have earned; and God is swift in reckoning.
Those, for them (is) a share/fortune from what they gathered/acquired, and God (is) quick/speedy (in) the counting/calculating
it is these that shall have their portion [of happiness] in return for what they have earned. And God is swift in reckoning
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Those will have an assignment from whatever they have earned, and Allah is swift at the reckoning
For them there is in store a goodly portion out of that which they have earned. Allah is swift at reckoning
They will have their share of the reward for their deeds. God's reckoning is swift
For them there is a share of what they have earned; and Allah is swift at reckoning
Those ones will have a share of what they have earned. Allâh is swift at reckoning.
Such people shall have their due share of blessings (in this life as well as the life to come) according to what they have earned. Allah is very swift in settling accounts
Those ones will have a share of what they have earned. Allâh is Swift in taking account.
Such persons shall be apportioned the reward they merit for their deeds. Allah is swift indeed in executing the law
Such peoplewill have a fullshare of what they earned, and Allah is swift in calculatinggood and bad deeds.
It is they who will receive a ˹heavenly˺ reward for the good they have done. Surely Allah is swift in reckoning.
Those will get paid from what they have earned, and Allah is swift in counting.
These shall have a share, according to what they did. Swift is God‘s reckoning
Each of these will receive the share they have earned. GOD is most efficient in reckoning.
Those have the portion of blessings they deserve. God is swift in reckoning judgment.
Those have the portion of blessings they deserve. God is swift in reckoning judgment.
Those will have a portion from what they have earned. And Allah is swift in reckoning.
These shall have a portion of what they have earned; and Allah is quick in reckoning
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For those who seek good in both lives, is a decent portion they have earned. Allah's Law is swift at reckoning
They shall have (their) portion of what they have earned, and Allah is swift in reckoning
For these their shall be a goodly share because of what they have earned. And ALLAH is swift at reckoning
It is they who have a portion from what they have earned, and God is swift in reckoning
To these (men) will be allotted what they have earned and Allah is quick in account
These will have a portion of what they’ve earned. God is swift in accounting.
These will have a share of what they have earned. God is swift in reckoning
Those will have a share of what they have earned, and Allah is swift in account
Those, they have their portion from what they have earned; and God is swift in the reckoning.
To these will be allotted what they have earned; and God is quick in account
To these will be allotted what they have earned; and Allah is quick in account
۞ وَٱذۡكُرُوا۟ ٱللَّهَ فِیۤ أَیَّامࣲ مَّعۡدُودَ ٰتࣲۚ فَمَن تَعَجَّلَ فِی یَوۡمَیۡنِ فَلَاۤ إِثۡمَ عَلَیۡهِ وَمَن تَأَخَّرَ فَلَاۤ إِثۡمَ عَلَیۡهِۖ لِمَنِ ٱتَّقَىٰۗ وَٱتَّقُوا۟ ٱللَّهَ وَٱعۡلَمُوۤا۟ أَنَّكُمۡ إِلَیۡهِ تُحۡشَرُونَ ٢٠٣
Remember God on the appointed days. If anyone is in a hurry to leave after two days, there is no blame on him, nor is there any blame on anyone who stays on, so long as they are mindful of God. Be mindful of God, and remember that you will be gathered to Him
And remember Allah during the appointed days. But whoever hastens (to leave Mina) in 2 days, there is no sin and whoever delays, there is no sin, if the aim is to do good and obey Allah. Fear Allah, and know that you will be gathered before Him.
And remember Allah on the days numbered. Then whosoever hastenoth in two days on him is no sin, and whosoever delayeth, On him is no sin: this for him: who feareth. So fear Allah, and know that verily unto Him shall ye be gathered
Remember God during the stated days; but if a person comes away after two days, it will not be a sin; and if one tarries, he will not transgress, if he keep away from evil. Follow the law of God, and remember that you will have to gather before Him in the end
And remember Allah (say takbir) in the appointed days (the second, third and fourth days of the Qurban Eid). There is no blame upon whoever completes tasks in two days and hastens to leave, and there is no blame upon whoever delays it. This is for the protected ones... Protect yourselves from Allah (for you will certainly live the consequences of your actions) and know well that in the end you will most certainly be gathered unto Him (you will reside in a realm in which the Absolute Reality will become apparent; you will be evaluated by the qualities of the Names that comprise your essence).
Remember Allah on the designated days. Those who hurry on in two days have done no wrong, and those who stay another day have done no wrong — those of them who have taqwa. So have taqwa of Allah. And know that you will be gathered back to Him.
Remember Allah in the appointed days. Then whoever hastens off in a couple of days, there is no sin upon him, and whoever delays, there is no sin upon him —that for one who has been Godwary— and be wary of Allah, and know that toward Him you will be mustered
Mention God during the (three) appointed days (of ‘Id al-adha). Whoever is in haste and content with two days (of mentioning God, having performed the rite of throwing pebbles at Satan), it is no sin for him; and whoever delays (continuing the rite to the third day), it is no sin for him, for him who is careful of the bounds of piety. Keep from disobedience to God in due reverence for Him and piety, and know that you will be gathered to Him
Remember Allah (at Mina) with His praises during (these) days appointed (for this purpose). However if any one hastens (to leave the valley of Mina) after two days there is no sin for him and if any one stays behind, it is no sin for him either. (This direction is) for him who guards against evil (under all circumstances). So take Allah as a shield, and know that you shall all be brought together before Him
And remember God during certain days numbered. If any man hastens on in two days, that is no sin in him; and if any delays, it is not a sin in him, if he be godfearing. And fear you God, and know that unto Him you shall be mustered
And remember God in the specified days (during Hajj). Anyone who hurries up for two days, there is no sin against him, and anyone who delays (for two days) there is no sin against him, of course for anyone who is cautious (of God). Be cautious of God and know that you will be gathered before Him.
Worship your Lord for a few days in Mena. You may contemplate there only for two days or you may extend your stay as long as the aim is to increase your faith. Observe your Lord and remember that you have to return to Him
Glorify God by praising Him during the numbered days. But if anyone hastens to leave in two days, there is no blame on him, and if anyone stays, there is no blame on him, if his aim is to do right. And be regardful of God, and know that you will surely be gathered to Him
And rememberpl Allah during a limited number of days. But whoever hurries on (to leave Mena) after two days commits no sin, and whoever stays on commits no sin—provided he maintains mindfulness (of God). And bepl mindful of Allah, and know that to Him you will be herded.
Remember God for a certain number of days; but whoso hastens off in two days, it is no sin to him, and he who lingers on it is no sin to him,- for him who fears. So fear ye God and know that unto Him shall ye be gathered
And remember Allah in the counted days; so whoever hastens by departing in two days, there is no sin on him; and whoever stays on, there is no sin for him - for the pious; and keep fearing Allah, and know well that it is to Him you will be raised
And remember Allah through days numbered. Then whoever hastens by two days, then there is no guilt on him and whoever delays, there is no guilt on him either. That is for any who safeguards his own soul and revere Allah and know that you will indeed be gathered unto Him.
Remember God the appointed number of days: But if any haste to depart from the valley of Mina in two days, it shall be no crime in him. And if any tarry longer, it shall be no crime in him, in him who feareth God. Therefore fear God, and know that unto him ye shall be gathered
Remember Allah through the appointed days; but whoever hastens off in two days, it is no sin to him, and he who lingers on it is no sin to him, for him who fears. So fear you Allah and know that unto Him shall you be gathered
Remember Allah during counted days. Whosoever hastens on in two days, no sin shall be on him. And if any delay, no sin shall be on him, for he who wardsoff (evil). And fear Allah, and know that you shall be assembled unto Him
Bear God in mind during the stated days: but if any haste away in two days, it shall be no fault in him: And if any tarry longer, it shall be no fault in him, if he fear God. Fear God, then, and know that to Him shall ye be gathered
And glorify Allah during the Days Appointed. So one who hastened (to leave) in two days, there is no blame on him; and one who stayed on, there is no blame on him — for him who remained obedient. And pay obedience to Allah and be careful that certainly you would be gathered to Him
And remember God during numbered days. So whoever hastened on in two days, then, there is no sin on him. And whoever remained behind, then, there is no sin on him. And for whoever was Godfearing, be Godfearing of God. And know that to Him you will be assembled.
Glorify Allah during the appointed [three] days. If anyone has to leave in two days, it is not a sin. If someone delays leaving, it is not a sin for whoever fears. Fear Allah and know that you all will be assembled before Him.
Celebrate the praises of Allah during these appointed days. If anyone hastens to leave Mina after two days or stays there a day longer there is no blame on him provided he spends these days in piety. Fear Allah and remember that you will surely be gathered before Him
So pass these few appointed days in remembering Allah; then there is nothing wrong if one hastens on (from Mina) after two days or stays there (a day) longer, " provided that he spends these days it piety. Do not disobey Him and remember that One Day you shall be mustered before Him
And remember Allah during the appointed days. Then whoever hastens off in two days, it is no sin for him; and whoever stays behind, it is no sin for him, for one who keeps his duty. And keep your duty to Allah, and know that you will be gathered together to Him
And remember Allah during the numbered days, then whoever hastens on in two days there is no sin on him and whoever delays there is no sin on him, (this is) for him who guards (against evil), and fear Allah and know that you will be gathered towards Him.
h Remember Allah during those few days.hAnd no sin upon one who limits the days to two, nor upon one who extends — upon the one who fears Allah! And fear Allah and know, for sure, that you will all be brought together before Him.h
And remember Allah (the most) during (these) numbered days. Then, if someone hastens just in two days (to return from Mina), it is no sin on him, and he who delays (it) also commits no sin. This is for him who embraces piety. And keep fearing Allah, and remember that all of you shall be assembled before Him
And remember God during a few number of days. Whoever hurries to two days, there is no sin upon him; and whoever delays, there is no sin upon him if he is being righteous. And be aware of God, and know that it is to Him that you will be gathered
And remember God during a few number of days. Whoever hurries to two days, there is no sin upon him; and whoever delays, there is no sin upon him if he is being righteous. And be aware of God, and know that it is to Him that you will be gathered.
And remember God during a few number of days. Whoever hurries to two days, there is no sin upon him; and whoever delays, there is no sin upon him if he is being righteous. And be aware of God, and know that it is to Him that you will be gathered.
And mention/remember God in counted/numbered days/times, so who hurried in two days, so no sin/crime on him, and who delayed , so no sin/crime on him, for who feared and obeyed God, and fear and obey God and know that you are to Him are being gathered
And bear God in mind during the appointed days; but he who hurries away within two days shall incur no sin, and he who tarries longer shall incur no sin, provided that he is conscious of God. Hence, remain conscious of God, and know that unto Him you shall be gathered
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And remember Allah during a (prescribed) number of days. So, whoever hastens on in two days, then there is no vice in him, (Literally: on him) and whoever defers then there is no vice in him; (that is) for whoever is pious. And be pious to Allah, and know that to Him you will be mustered
Remember Allah through the appointed days. Then whoso hasteneth (his departure) by two days, it is no sin for him, and whoso delayeth, it is no sin for him; that is for him who wardeth off (evil). Be careful of your duty to Allah, and know that unto Him ye will be gathered
Commemorate (the names of) God in the prescribed days. For one who observes piety, it is not a sin to be hasty or tardy during the two days. Have fear of God and know that before Him you will all be raised after death
Recite the name of Allah during the given number of days. Then whoever is early in leaving after two days, there is no sin on him, and whoever leaves later, there is no sin on him, if he is God-fearing. Fear Allah and be sure that you are going to be gathered before Him
Do celebrate the Praise of Allâh and declare His divine Glory throughout the Appointed Days. But if any one hastens to leave in two days, there will be no sin on him. And if there is anyone who prefers to stay on, there will be no sin on him if he acts piously. Thus, act piously towards Allâh, and know that you are definitely destined to be gathered to Him.
Remember Allah (a lot) during the specified days (in ´Mina´). Then, whoever hastens back (home) after just a couple of days, commits no offense. The one who stays longer does not incur any sin, provided he stays in piety. Fear Allah and know (for sure) that before Him you will all be (summoned and) gathered together
Do celebrate the praise of Allâh and declare His glory throughout the Appointed Days. But if any one hastens to leave in two days, there will be no fault on him. And if there is anyone who prefers to stay on, there will be no fault on him if he acts piously. So act piously towards Allâh and know that you are destined to be gathered to Him.
And exercise your minds in devotion and in meditation on three specific days following the conclusion of AL-Hajj when AL-Shaytan is pelted with stones in the valley of Mina. As this is optional, you incur no blame if you should leave Macca two days before or after the due date if you sincerely venerate Allah and entertain the profound reverence dutiful to Him and faithfully realize that to Him shall you be thronged
Continue remembering Allah till specified days, but if anyone is in a hurry to leave after two days, he can, he will not have sinned, nor will anyone who delays his departure have sinned, so long as he is mindful of Allah. Be mindful of Allah, and know that you will be gathered before Him
And remember Allah during ˹these˺ appointed days. Whoever departs swiftly on the second day is not sinful, neither are those who stay behind ˹till the third—seeking additional reward˺, so long as they are mindful ˹of their Lord˺. And be mindful of Allah, and know that to Him you will ˹all˺ be gathered.
And remember Allah on a number of days: but if someone has to hurry within two days, then it is no sin for him, and if he stays behind, it is no sin for him, as long as he is aware (of Allah), so beware of Allah and know that you will be gathered back to Him.
Give glory to God on appointed days. He that departs in haste after two days incurs no sin, nor does he who stays on longer, if he truly fears God. Have fear of God, then, and know that before Him you shall all be herded
You shall commemorate GOD for a number of days (in Mena); whoever hastens to do this in two days commits no sin, and whoever stays longer commits no sin, so long as righteousness is maintained. You shall observe GOD, and know that before Him you will be gathered.
Remember God on certain appointed days. Whoever completes the process in two days is not guilty, and whoever stays longer out of minding God will not be guilty. Know that you will be gathered to Him.
Remember God on certain appointed days. Whoever completes the process in two days is not sinning, and whoever stays longer out of minding God will not be sinning. Know that you will be gathered to Him.
And remember Allah in the counted days. So, whoever hastens in two days has no sin upon him, and whoever is late, so no sin is upon him for whoever showed piety. And show the piety of Allah, and know that you will be to Him, mustered.
Celebrate the praise of Allah during the appointed days (Dhul-Hijjah 11,12,13) , but whoever hastens off within two days, it will be no sin on him, and whoso tarries (there) , on him (also) there will be no sin, (this is) for him who guards (against evil) . Then be in awe of Allah, and know that unto Him you shall be (all) gathered
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The appointed days of Pilgrimage and Umrah are meant to remind one another of Allah's Commands. If a participant hastens his departure by a couple of days or delays it, there is no detriment in either case for those who walk aright. Walk aright and remember that all of you will be gathered before Him
And laud Allah during the numbered days; then whoever hastens off in two days, there is no blame on him, and whoever remains behind, there is no blame on him, (this is) for him who guards (against evil), and be careful (of your duty) to Allah, and know that you shall be gathered together to Him
And remember ALLAH during the appointed number of days, but whoso hastens to leave in two days, it shall be no sin for him; and whoso stays behind, it shall be no sin for him either. This direction is for him who fears ALLAH. So fear ALLAH and know that you shall all be brought together before HIM
Remember God in days numbered, but whosoever hastens on after two days, no sin shall be upon him, and whosoever delays, no sin shall be upon him—for the reverent. So reverence God, and know that unto Him shall you be gathered
And celebrate the Praises of Allah during the appointed days. But if anyone has to leave in two days, there is no sin on him, and if anyone stays on, there is no sin on him (either), if his aim is to do right. Then fear Allah, and know that you will surely be brought before Him
Remember God during the appointed days. Whoever hastens to leave in two days isn’t at fault, and whoever stays longer commits no sin, provided they maintain righteousness. Be conscious of God, and know you will be gathered to Him.
And remember God during the designated days. But whoever hurries on in two days commits no wrong, and whoever stays on commits no wrong—provided he maintains righteousness. And obey God, and know that to Him you will be gathered
And remember Allah during [specific] numbered days. Then whoever hastens [his departure] in two days - there is no sin upon him; and whoever delays [until the third] - there is no sin upon him - for him who fears Allah . And fear Allah and know that unto Him you will be gathered
Remember God for a certain number of days. Then whoever hastens off in two days, it is no sin to him, and he who lingers on it is no sin to him, for him who fears. And fear God and know that unto Him you shall be gathered.
Celebrate the praises of God during the Appointed Days. But if any one hastens to leave in two days, there is no blame on him, and if any one stays on, there is no blame on him, if his aim is to do right. Then fear God, and know that ye will s urely be gathered unto Him
Celebrate the praises of Allah during the Appointed Days. But if any one hastens to leave in two days, there is no blame on him, and if any one stays on, there is no blame on him, if his aim is to do right. Then fear Allah, and know that ye will surely be gathered unto Him
وَمِنَ ٱلنَّاسِ مَن یُعۡجِبُكَ قَوۡلُهُۥ فِی ٱلۡحَیَوٰةِ ٱلدُّنۡیَا وَیُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِی قَلۡبِهِۦ وَهُوَ أَلَدُّ ٱلۡخِصَامِ ٢٠٤
There is [a kind of] man whose views on the life of this world may please you [Prophet], he even calls on God to witness what is in his heart, yet he is the bitterest of opponents
Among the mankind, there is one whose speech fascinates you in the worldly life, and even calls Allah to witness on what is in his heart, yet he is most quarrelsome of the opponents.
And of mankind is he whose discourse for the purpose of this world thou admirest, and he taketh Allah to witness as to that which is in his heart, whereas he is the most contentious of the adversaries
There is a man who talks well of the world to your pleasing, and makes God witness to what is in his heart, yet he is the most contentious
And among the people, there are some whose speech about the worldly life pleases you, and he holds Allah as witness to what is in his heart... yet he is the fiercest of your opponents.
Among the people there is someone whose words about the life of this world excite your admiration, and he calls Allah to witness what is in his heart, while he is in fact the most hostile of adversaries.
Among the people is he whose talk about worldly life impresses you, and he holds Allah witness to what is in his heart, though he is the staunchest of enemies
Among the people there is he whose conversation on (the affairs of) the present, worldly life fascinates you, and he calls on God to bear testimony to what is in his heart, yet he is most fierce in enmity
Of the people there is he whose talk on the present life pleases you, and he calls Allah to witness as to that (sincerity) which is in his heart, and yet he is of the most contentious of all the adversaries (hence your most stubborn enemy)
And some men there are whose saying upon the present world pleases thee, and such a one calls on God to witness what is in his heart, yet he is most stubborn in altercation
And among people there is one who impresses you with his word about this world’s life, and he calls God to witness about what is in his heart, while he is the most determined enemy.
You will encounter some individuals (like some politicians of our time) who pretend having devoted themselves to the betterment of mankind. They even take God as their witness. Yet they are the most ardent enemy of mankind (meaning the action is the criterion and not the words.
There is the type of person whose speech about the present life may dazzle you. And he calls God to witness what is in his heart, yet he is the most contentious of enemies
And of mankind is one whose speech about the Earlier Life impresses yousg, and he calls upon Allah to bear witness as to what is in his heart, while he is the most hostile of adversaries.
There is among men one whose speech about the life of this world pleases thee, and he calls on God to witness what is in his heart; yet is he most fierce in opposition unto thee
And among men is one whose conversation may please you in the life of this world, and he brings Allah as witness to what is in his heart, whereas he is the biggest quarreller
And among the mankind is such whose speech about the life of this world incites you to admiration and he makes Allah a witness over that which is in his heart while he is of all the contenders the most argumentative.
There is a man who causeth thee to marvel by his speech concerning this present life, and calleth God to witness that which is in his heart, yet he is most intent in opposing thee
There is among men a type whose speech about the life of this world pleases you, and he calls on Allah to witness what is in his heart; yet is he most fierce in opposition unto you
There is he whose sayings pleases you in this worldly life and uses Allah as a witness for what is in his heart, but he is most stubborn in adversary
A man there is who surpriseth thee by his discourse concerning this life present. He taketh God to witness what is in his heart; yet is he the most zealous in opposing thee
And amongst the people (there) is (one) whose speech about the life of this world dazzles you and he makes Allah as Witness to whatever is in his heart, yet he is most perverted enemy
And among humanity is one whose sayings impress thee about this present life and he calls to God to witness what is in his heart while he is most stubborn in altercation.
One type of person talks in a way that sounds good to you about the life of this world. He/she calls Allah to witness what is in his/her heart. He/she is really a difficult enemy.
Among the people there is one whose speech fascinates you in this worldly life; he may even call upon Allah to witness what is in his heart, yet he is your staunch opponent
There is a certain type of man who charms you in this worldly life with his glib talk. He calls Allah to witness again and again that he cherishes good intentions in his heart, whereas, in fact, he is the deadliest opponent of the Truth
And of men is he whose speech about the life of this world pleases thee, and he calls Allah to witness as to that which is in his heart, yet he is the most violent of adversaries
And among human beings is he whose speech about the life of the world makes you wonder, and he makes Allah witness over that which is in his heart, yet he is the most rigid in opposition,
And among mankind is one, who impresses you with his utterances in this worldly life. And he cites Allah as witness to what's there in his heart. And he's very skilful in argument
And amongst people there is also someone whose conversation seems pleasing to you in the life of the world, and who calls Allah to witness that which is in his heart, but in truth he is most quarrelsome
And from among the people are those whose words you admire in this worldly life, but God is witness as to what is in his heart, for he is the worst in opposition
And from among the people are whose words you admire in this worldly life, but God is witness as to what is in his heart, for he is the worst in opposition.
And from among the people are those whose words you admire in this worldly life, but God is witness as to what is in his heart, for he is the worst in opposition.
And from the people, whom his saying pleases/marvels you in the life the present/the worldly life, and he makes God (a) witness on what is in his heart/mind , and he is (the) harshest/most violent disputer (in) the dispute/controversy
NOW THERE IS a kind of man whose views on the life of this world may please thee greatly, and [the more so as] he cites God as witness to what is in his heart and is, moreover, exceedingly skillful in argument
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And of mankind (there is) he whose saying upon the present life makes you admire (it), and (he) calls on Allah to witness what is in his heart, (yet) he is most obstinate in adverseness
And of mankind there is he whoso conversation on the life of this world pleaseth thee (Muhammad), and he calleth Allah to witness as to that which is in his heart; yet he is the most rigid of opponents
There are some people whose words about this life may please you. They say that God knows what they have in their hearts. But, in fact, they are the most quarrelsome opponents
Among men there is one whose speech, in this life, attracts you; he even makes Allah his witness on what is in his heart, while he is extremely quarrelsome
Among the people is he whose words might please you in this ‘worldly life’ and he calls Allâh to witness as to what is in his heart although he is one among the fiercest opponents of you.
Among people are the likes of the ones whose suave talk about this world charms and astounds you. He (professes good intentions and) invokes Allah as the witness over what exists in his heart. But (in reality) he is the most dogged and quarrelsome opponent
Among the people is he whose words might please you in this worldly life and he calls Allâh to witness as to what is in his heart although he is one among the fiercest opponents of you.
Among people there exists he who attracts you, drawing your interest and affection, and he conveys virtues of nature and to this end Allah is his witness, while in reality he is the worst adversary seeking to obtain his own end
There is a type ofperson whose speech will please you, and he even calls on Allah as a witness to what is in his heart, yet he is the bitterest of opponents.
There are some ˹hypocrites˺ who impress you with their views regarding worldly affairs and openly call upon Allah to witness what is in their hearts, yet they are your worst adversaries.
And amongst people is the one whose talk in this world amazes you, and he takes Allah as a witness for that which is in his heart, and he excels in argument.
Among people there may be one whose views on the life of this world please you: he even calls on God to vouch for that which is in his heart; whereas in fact he is the deadliest of adversaries.
Among the people, one may impress you with his utterances concerning this life, and may even call upon GOD to witness his innermost thoughts, while he is a most ardent opponent.
Among the people there is a kind of person whose view of this life pleases you. He even calls God as witness to what is in his heart, yet he is the fiercest of [your] opponents.
Among people, there is one whose views of this life pleases you. He even calls God as a witness to what is in his heart, yet he is the fiercest of opponents.
And among the people who you admire, his saying in The Dunya (This world) life, and Allah witnesses upon what is in his core, and it is the adversarial archenemy.
And among people is he whose speech in the life of this world causes you to wonder, and he calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries
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Now there is a kind of man whose views on the life of the world dazzle you, and he even swears by God to what is in his heart. Moreover, he is exceedingly skillful in argument. (But he disregards the Eternal Values and the Hereafter)
And among men is he whose speech about the life of this world causes you to wonder, and he calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries
And of men there is he whose talk on this life would please thee, and he calls ALLAH to witness as to that which is in his heart, and yet he is the most contentious of quarrelers
And among mankind is he whose talk of the life of this world impresses thee, and he calls God as witness to what is in his heart, though he is the fiercest of adversaries
There is the type of man whose talks about this world’s life may dazzle you, and he calls Allah to witness about what is in his heart; Yet he is the most severe of enemies
There is a type of person whose speech in this worldly life may impress you, and he calls God to witness what’s in his heart, yet he is the fiercest of opponents.
Among the people is he whose speech about the worldly life impresses you, and he calls God to witness what is in his heart, while he is the most hostile of adversaries
And of the people is he whose speech pleases you in worldly life, and he calls Allah to witness as to what is in his heart, yet he is the fiercest of opponents
And among mankind is one whose speech concerning the worldly life pleases you, and he calls God to witness what is in his heart; and he is most violent in altercation,
There is the type of man whose speech about this world's life May dazzle thee, and he calls God to witness about what is in his heart; yet is he the most contentious of enemies
There is the type of man whose speech about this world's life May dazzle thee, and he calls Allah to witness about what is in his heart; yet is he the most contentious of enemies
وَإِذَا تَوَلَّىٰ سَعَىٰ فِی ٱلۡأَرۡضِ لِیُفۡسِدَ فِیهَا وَیُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَۗ وَٱللَّهُ لَا یُحِبُّ ٱلۡفَسَادَ ٢٠٥
When he leaves, he sets out to spread corruption in the land, destroying crops and live-stock- God does not like corruption
And when he turns away (from you O Muhammad); he strives in the land to spread mischief, destroy the crops, and the living being (cattle). Allah does not like the mischief.
And when he turnoth away, he speedeth through the land that He may act corruptly therein and destroy the tilth and the stock. And Allah approveth not corruptness
For when his back is turned he goes about spreading disorder in the land, destroying fields and flocks; but God does not love disorder
When he goes away, he runs to cause corruption on the earth, to destroy the produce and the lineage of the people. Allah does not like corruption.
When he leaves you, he goes about the earth corrupting it, destroying crops and animals. Allah does not love corruption.
And if he were to wield authority, he would try to cause corruption in the land, and to ruin the crop and the stock, and Allah does not like corruption
When he leaves (you) or attains authority, he rushes about the land to foment disorder and corruption therein and to ruin the sources of life and human generations. Surely God does not love disorder and corruption
And when he is in authority, he runs about in the land (striving) to create chaos and lawlessness in it, and to destroy the tillage and the stock, but Allah does not love disorder (and lawlessness)
and when he turns his back, he hastens about the earth, to do corruption there and to destroy the tillage and the stock; and God loves not corruption
When he gains authority (or turns away) on earth, he tries to corrupt it and destroys the crops and the offspring. God does not like corruption.
When such person finishes his speech, he goes back to his routine corrupting the world and even destroying properties and lives (like some leaders of powerful nations who do not mind to destroy the people of less powerful countries for silly reasons.) God does not like such corrupt people
When he turns his back, his aim is to instigate problems through the earth, and destroy crops and livestock. But God does not love wrongdoing
For when he turns away (from you), he rushes about in the land in order to spread corruption on earth and destroy both field and progeny. But Allah does not love corruption.
And when he turns away, he strives upon the earth to do evil therein, and to destroy the tilth and the stock; verily, God loves not evil doing
And when he turns away, he creates turmoil in the earth and destroys crops and lives; and Allah is not pleased with turmoil
But when he turns away, he goes about the earth spreading corruption therein and destroying the mate and the progeny: and Allah does not love the corruption.
and when he turneth away from thee, he hasteth to act corruptly in the earth, and to destroy that which is sown, and springeth up: But God loveth not corrupt doing
And when he turns away, he strives upon the earth to do evil therein, and to destroy the tilth and the stock; verily, Allah loves not evil doing
No sooner does he leave than he hastens about the earth to corrupt there and destroy crops and cattle. Allah does not love corruption
And when he turneth his back on thee, he runneth through the land to enact disorders therein, and layeth waste the fields and flocks: but God loveth not the disorder
And when he diverted (away from Islam) he made efforts on the land that he may spread mischief therein and destroy the crops and the generation (of men and animals). And Allah likes not mischief
And when he turned away, he hastened about the earth so that he makes corruption in and on it, and he causes the cultivation and stock to perish, but God loves not corruption.
When he/she turns around, his/her aim is to do bad things over the earth and to destroy crops and cattle. Allah does not love evil.
And when he leaves you, he directs his efforts towards causing mischief in the land, destroying crops and cattle. Allah, Whom he makes his witness, does not like mischief
When he gets power he directs all his efforts towards spreading mischief in the land, destroying harvests and killing the human race whereas Allah (Whom he makes his witness) does not like mischief
And when he holds authority, he makes effort in the land to cause mischief in it and destroy tilth and offspring; and Allah loves not mischief
and when he turns back (from you) he strives in the earth to cause corruption in it and to destroy crop and cattle and Allah does not like corruption.
And when he turns away, he endeavours on the earth, to spread anarchy therein and destroy the field and the race. And Allah doesn't like anarchy!to
And when he turns away (from you), he runs about in the land to do (everything possible) to rouse mischief and destroy crops and life. And Allah does not like mischief and violence
And if he gains power, he seeks to corrupt the Earth and destroy its crops, and people's lineage. God does not like corruption
And if he gains power, he seeks to corrupt the earth and destroy its crops, and the lineage. God does not love corruption.
And if he gains power, he seeks to corrupt the earth and destroy its crops, and the lineage. God does not like corruption.
And if he turned away he strived/hastened in the earth/Planet Earth to corrupt/disorder in it, and destroys the agricultural land/plants and the off spring/descendants , and God does not love/like the corruption
But whenever he prevails, he goes about the earth spreading corruption and destroying [man's] tilth and progeny: and God does not love corruption
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And when he turns away, he (diligently) endeavors about the earth to corrupt in it and cause the tillage and stock to perish; and Allah does not love corruption
And when he turneth away (from thee) his effort in the land is to make mischief therein and to destroy the crops and the cattle; and Allah loveth not mischief
As soon as they leave you, they quickly commit evil in the land, destroying the farms and people. God does not love evil
Once he turns back, he moves about in the land trying to spread disorder in it, and to destroy the tillage and the stock; and Allah does not like disorder
When he turns his back, he strives to spread corruption everywhere on earth, burning the fields, and killing the livestock. Allâh loves not corruption.
When he prevails, he eagerly expends his energy in spreading mischief and corruption in the world; he destroys harvest and the human race. Allah does not like corruption
And when he turns his back, he strives to spread corruption everywhere on earth, burning the fields and killing the livestock. Allâh doesn't like and support corruption.
When he turns his back and leaves or if he is in a position of influence over the conduct of others, he aims to exercise inherent mischief creating discord, and thus, reduces crops and cattle to ruins, contrary to Allah’s blessed word and ordinance Who detests physical and moral mischief
As soon as he turns away, he makes mischief in the land, destroying crops and cattle. Allah detests mischief
And when they leave ˹you˺, they strive throughout the land to spread mischief in it and destroy crops and cattle. Allah does not like mischief.
But when he turns away he tries to cause corruption on earth and destroy people´s livelihood and continuity, and Allah does not love corruption.
No sooner does he turn away than he hastens to perpetrate evil in the land, destroying crops and cattle; and God does not love evil
As soon as he leaves, he roams the earth corruptingly, destroying properties and lives. GOD does not love corruption.
When he leaves you, he goes throughout the land, spreading corruption, destroying crops and animals. God does not like corruption.
When he leaves you, he goes throughout the land, spreading corruption, destroying crops and animals. God does not like corruption.
And if he guardians, he strives to spoil on the earth, destroy the tilth and the descendants. And Allah does not love the spoiling ones.
And when he turns back, he strives to cause mischief on the earth, and to destroy the tilth and the stock. But Allah does not love mischief
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If such people attain political power they create corruption in the earth. Their rule results in destruction of the produce of land and labor and the damage done by them affects generations. Allah loves not corruption and mischief
And when he turns back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock, and Allah does not love mischief-making
And when he is in authority, he runs about in the land to create disorder in it and destroys the tilth and the progeny of man; and ALLAH loves not disorder
And when he turns away he endeavors on the earth to work corruption therein, and to destroy tillage and offspring, but God loves not corruption
When he turns his back, his aim is to spread mischief everywhere through the earth and destroy crops and cattle. But Allah does not love mischief
Once he gains power, he aims to wreak havoc on earth and ruin its crops and lineage. God doesn’t like corruption.
When he gains power, he strives to spread corruption on earth, destroying properties and lives. God does not like corruption
And when he goes away, he strives throughout the land to cause corruption therein and destroy crops and animals. And Allah does not like corruption
And when he turns away, he strives upon the earth to do evil in it, and to destroy the tillage and the progeny; and God does not love evil doing.
When he turns his back, His aim everywhere is to spread mischief through the earth and destroy crops and cattle. But God loveth not mischief
When he turns his back, His aim everywhere is to spread mischief through the earth and destroy crops and cattle. But Allah loveth not mischief
وَإِذَا قِیلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِۚ فَحَسۡبُهُۥ جَهَنَّمُۖ وَلَبِئۡسَ ٱلۡمِهَادُ ٢٠٦
When he is told, ‘Beware of God,’ his arrogance leads him to sin. Hell is enough for him: a dreadful resting place
And when it is said to him: "Fear Allah", arrogance takes him to sin. So hell is enough for him, and worst indeed is that resting place!
And when it said unto him: fear Allah, arrogance taketh him to sin. Enough for him is Hell: surely an ill resort
Whenever he is told: "Obey God," his arrogance leads him to more sin; and sufficient for him shall be Hell: How evil a place of wide expanse
When it is said to him, “Protect yourself from Allah (for you will be faced with the consequences of your deeds),” his ego takes hold of him and drags him to wrongdoing. Hell will sort him out, what a wretched place of rest it is!
When he is told to have taqwa of Allah, he is seized by pride which drives him to wrongdoing. Hell will be enough for him! What an evil resting-place!
And when he is told, ‘Be wary of Allah,’ conceit seizes him sinfully; so let hell suffice him, and it is surely an evil resting place
When he is told, "Be fearful of your duty to God (and so follow His commands)," vainglory seizes and thrusts him toward (greater) sin. Hell will settle the account for him – how evil a cradle indeed it is
When it is said to him, `Take Allah as a shield,' vain pride holds him to sin, Gehenna shall suffice him (as a reward); and how evil a resort it is
and when it is said to him, 'Fear God', vainglory seizes him in his sin. So Gehenna shall be enough for him -- how evil a cradling
And when he is told to be cautious of God, the ego leads him to sin. So, hell is enough for him, certainly a miserable resting place.
When it is said to such person: “Fear God”, he shows more arrogance. Such person has no other place to end up than Hell; what a terrible place to live in
When it is said to him, “Be conscious of God”, he is led by arrogance to harmful deeds. Enough for him is hell, an agonizing place indeed
And when he is told, “Be mindful of Allah,” the might of the sin takes over him. So Hell is sufficient for him, and indeed, what a miserable resting place!
And when it is said to him, 'Fear God,' then pride takes hold upon him in sin; but hell is enough for him! surely an evil couch is that
And when it is said to him, "Fear Allah", he becomes more resolute in committing sin - therefore hell is sufficient for such; and that is indeed, a very wretched resting place
And when it is said to him, “Revere Allah” the false pride in the sin takes the better of him. The hellfire then suffices for him and lo! What a woeful place of resting.
And if one say unto him, fear God; pride seizeth him, together with wickedness; but hell shall be his reward, and an unhappy couch shall it be
And when it is said to him, "Fear Allah," then pride leads him to sin; but hell is enough for him! Surely an evil bed is that
When it is said to him: 'Fear Allah, ' egotism takes him in his sin. Gehenna (Hell) shall be enough for him. How evil a cradling
And when it is said to him, "Fear God," the pride of sin seizeth him: but he shall have his fill of Hell; and right wretched the couch
And when it was said to him: “Pay obedience to Allah,” the arrogance (of false pride and honour) involved him in sin, and enough for him is Hell and definitely an evil place to rest
And when it was said to him: Be Godfearing of God! Vainglory took him to sin. So hell is enough for him! And, certainly, it will be a miserable Final Place!
When it is said to him/her, “Fear Allah,” he/she arrogantly does more bad things. Hell is enough for him/her. An evil bed indeed!
When it is said to him "Fear Allah," arrogance carries him off to sin. Hell will be the proper place for such a person, which is indeed an evil refuge
And when it is said to him, "Fear Allah," vanity seizes him and makes him adhere to the sin. Hell is the proper place for such a person and it is a very bad dwelling indeed
And when it is said to Him, Be careful of thy duty to Allah, pride carries him off to sin -- so hell is sufficient for him. And certainly evil is the resting-place
And when it is said to him, "Fear Allah," the might (pride) makes him hold on to sin, so hell is sufficient for him and it is surely an evil place of habitation.
And when he is asked to fear Allah, pride drives him to sin. Hell, then, is a just retribution for him. And that, surely, is an awful resting place
And when it is said to him (on account of this tyranny and violence): ‘Fear Allah,’ his arrogance stimulates him for more sins. Hell is, therefore, sufficient for him. And that is indeed an evil abode
And if he is told: "Be aware of God," his pride leads to more sin. Hell shall be sufficient for him; what a miserable abode
And if he is told: "Be aware of God," his pride leads him to more sin. Hell shall be sufficient for him; what a miserable abode!
And if he is told: "Be aware of God," his pride leads him to more sin. Hell shall be sufficient for him; what a miserable abode!
And if (it) was said to him: "Fear and obey God." The glory/might took him with the sin/crime, so (it is) enough for him Hell and how bad (E), (are) the beds
And whenever he is told, "Be conscious of God," his false pride drives him into sin: wherefore hell will be his allotted portion-and how vile a resting-place
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And when it is said to him, "Be pious to Allah, might takes him, with vice. so Hell will be (enough) reckoning for him and miserable indeed is the resting place
And when it is said unto him: Be careful of thy duty to Allah, pride taketh him to sin. Hell will settle his account, an evil resting-place
When they are asked to have fear of God, sinful pride prevents them from paying heed to such advice. It is enough for them to have hell as a terrible dwelling place
When it is said to him, .Fear Allah., he is tempted by arrogance to (commit) sin. Hell is then enough for him, and it is indeed an evil bed to rest
When it is said unto him: “Act piously towards Allâh," his vainglory leads him into error. For him, ‘Hellfire’ is sufficient. How dreadful is the resting place!
Whenever he is told, ´Fear Allah´, his vanity (holds him back and) keeps him staunch and steady on (the road to) sin. For him, hell shall suffice! How wretched is that resting-place
When it is said to him: ‘Act piously towards Allâh’, his vainglory leads him to deception. For him, Hellfire is sufficient- How dreadful is the resting place!
When he is told to revere Allah, he exaggerates displaying inordinate self confidence and is proud of inequity. This is he who best deserves malignancy and the abode in Hell, and how evil is the destination
When he is told: “Fear Allah!” His pride leads him to sin. Hell will be enough for him. A dreadful place.
When it is said to them, “Fear Allah,” pride carries them off to sin. Hell will be their proper place. What an evil place to rest!
And when he is told to beware of Allah, self-importance leads him to sin, so hell is good enough for him, a bad place to be.
And if he is told: ‘Fear God,‘ vanity carries him off to sin. Sufficient is Hell for him, an evil resting-place
When he is told, "Observe GOD," he becomes arrogantly indignant. Consequently, his only destiny is Hell; what a miserable abode.
If he is told, "Be mindful of God," arrogance leads him to sin. He is headed to Hell, a dreadful destination.
If he is told, “Be mindful of God,” arrogance leads him to embrace his sinful behavior. He is headed to Hell, a dreadful destination.
And if it is said for him, “Show the piety of Allah,” the pride took him with the sin. So, sufficient for him is Gohanam (Hell), and wretched is the bedding.
And when it is said to him, ' Fear Allah ', pride drives him towards sin. So Hell shall be sufficient for him and it is an evil abode indeed
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When he is advised to be mindful of Allah's Laws, his false pride plunges him further down in inhumanity. Hell will settle his account, a miserable abode
And when it is said to him, guard against (the punish ment of) Allah; pride carries him off to sin, therefore hell is sufficient for him; and certainly it is an evil resting place
And when it is said to him `Fear ALLAH,' pride incites him to further sin. So Hell shall be his sufficient reward; and surely it is an evil place of rest
And when it is said to him, “Reverence God,” vainglory seizes him sinfully. Hell suffices him, what an evil resting place
And when it is said to him, "Fear Allah." He is led by false pride towards (even more) sin. Enough for him is Hell- An evil bed indeed (to lie on
When told, “Fear God,” pride leads him to further sin. Hell is sufficient for him—a terrible place.
And when he is told, 'Beware of God,' his pride leads him to more sin. Hell is enough for him—a dreadful abode
And when it is said to him, "Fear Allah ," pride in the sin takes hold of him. Sufficient for him is Hellfire, and how wretched is the resting place
And when it is said to him, 'Fear God,' pride takes hold upon him in sin; but Hell is enough for him. Surely an evil bed.
When it is said to him, "Fear God", He is led by arrogance to (more) crime. Enough for him is Hell;-An evil bed indeed (To lie on)
When it is said to him, "Fear Allah", He is led by arrogance to (more) crime. Enough for him is Hell;-An evil bed indeed (To lie on)
وَمِنَ ٱلنَّاسِ مَن یَشۡرِی نَفۡسَهُ ٱبۡتِغَاۤءَ مَرۡضَاتِ ٱللَّهِۗ وَٱللَّهُ رَءُوفُۢ بِٱلۡعِبَادِ ٢٠٧
But there is also a kind of man who gives his life away to please God, and God is most compassionate to His servants
And of mankind there is one who would sell (give away) life seeking the pleasure of Allah. Allah is full of Kindness to (His) devotees.
And of mankind is he who selleth his life even, seeking the pleasure of Allah; and Allah is Tender unto His bond me
And there is a man who is willing to sell even his soul to win the favour of God; and God is compassionate to His creatures
And of the people there are some who sacrifice themselves (their constructed illusory identities; egos) so that Allah will be pleased with them. And Allah manifests as the Ra’uf from the essence of his servants.
And among the people there are some who give up everything, desiring the good pleasure of Allah. Allah is Ever-Gentle with His slaves.
And among the people is he who sells his soul seeking the pleasure of Allah, and Allah is most kind to [His] servants
And (in contrast, there is) among the people one who sells himself in pursuit of God’s good pleasure. God is All-Pitying towards His servants (and therefore commends to them reverent piety and fear of His punishment)
Of the people there is he who sacrifices his very life seeking the pleasure of Allah. And Allah is very Kind and Compassionate toward such (of His) servants
But other men there are that sell themselves desiring God's good pleasure; and God is gentle with His servants
While among people there is one who trades his life looking for God's pleasure, and God is gentle to His servants.
On the other hand, there are people who do nothing but to please the Lord. God, naturally, will turn kindly to them
And there is the type of person who gives his life to earn the pleasure of God, and God is full of kindness to the devotees
And of mankind is one who sells his (inner) self, seeking Allah’s pleasure. And Allah is Compassionate towards the servants.
And there is among men one who selleth his soul craving, those things that are pleasing unto God and God is kind unto His servants
And among men is one who sells himself to seek the pleasure of Allah; and Allah is Most Compassionate towards the bondmen
And among the mankind is such who would fain sell himself seeking the pleasure of Allah and Allah is All-tender towards the servants.
There is also a man who selleth his soul for the sake of those things which are pleasing unto God; and God is gracious unto his servants
And there is among men a type who sells his soul, craving, those things that are pleasing unto Allah, and Allah is kind unto His servants
But there are among people he who would give away his life desiring the Pleasure of Allah. Allah is Gentle to His worshipers
A man, too, there is who selleth his very self out of desire to please God: and God is good to his servants
And of mankind is he who would sell himself, seehead of state the desires of Allah. And Allah is full of kindness to (His) Ibad
And among humanity is he who sells himself looking for the goodwill of God, and God is Gentle with His servants.
One type of person would give his/her life to earn the pleasure of Allah. Allah is full of kindness to His servants.
And among people there is one who would give away his life to seek the pleasure of Allah. Allah is affectionate to His devotees
On the other side, there is another type of man who devotes his whole life to please Allah, and Allah is gracious to such of His servants
And of men is he who sells himself to seek the pleasure of Allah. And Allah is Compassionate to the servants
And among human beings is he who sells himself seeking the pleasure of Allah, and Allah is full of pity for (His) servants.
And among mankind are some, such as one who would sell one's own self to seek Allah's pleasure. And Allah is very kind to those who fully obey Him,
And (on the contrary) amongst people there is also someone who sells even his life to attain the pleasure of Allah. And Allah is Most Kind to the servants
And from among the people is he who develops his soul by seeking God's favour; God is kind to His servants
And from among the people is he who sells his soul seeking the grace of God; God is kind to His servants.
And from among the people is he who sells his soul seeking the grace of God; God is kind to His servants.
And from the people who buys/volunteers himself, desiring God's acceptance/satisfaction , and God (is) merciful/compassionate with the worshippers/slaves
But there is [also] a kind of man who would willingly sell his own self in order to please God: and God is most compassionate towards His servants
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And of mankind (there is) he who barters himself seeking gracious satisfaction from Allah; and Allah is Ever-Compassionate with (His) bondmen
And of mankind is he who would sell himself, seeking the pleasure of Allah; and Allah hath compassion on (His) bondmen
There are those among people who give their lives to seek God's pleasure. God is Affectionate to His servants
And among men there is one who sells his very soul to seek the pleasure of Allah, and Allah is Very-Kind to His servants
Among the people is he who sells himself, seeking the pleasure of Allâh. Behold! Allâh is Full of Kindness to (His faithful) servants.
Among people are also those, who would willingly sell themselves out of the desire to please Allah. And of course, Allah is full of compassion for (His) servants
Among the people is he who sells himself, seeking the pleasure of Allâh. Behold! Allâh is Full of Kindness to (His faithful) servants.
Among people there is he who would gladly disavow the world in the cause of Allah, Who is the core of his purpose and the source of goodness, sympathy and kindness to His servants
Yet there is another typeof person who would give away his life to gain Allah’s pleasure; Allah is Compassionate to Hisservants.
And there are those who would dedicate their lives to Allah’s pleasure. And Allah is Ever Gracious to ˹His˺ servants.
And amongst people is the one who gives himself fully to seeking the contentment of Allah, and Allah is lenient towards (His) servants.
And among people there may be one who would give away his soul to find favour with God. God is compassionate to His creatures
Then there are those who dedicate their lives to serving GOD; GOD is compassionate towards such worshipers.
Some people give their life away, desiring God's pleasure. God is compassionate to His worshipers.
Some people give their lives away, desiring God’s pleasure. God is compassionate to His worshipers.
And among the people is whoever sells himself for seeking Allah’s satisfaction. And Allah is kind with the slaves.
And among people is he who sells his self to seek the pleasure of Allah; and Allah is affectionate unto His (faithful) servants
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But there is also a kind of man who would willingly sell his "Self" for Allah's Approval. (He dedicates his whole life, and even is ready to sacrifice it in the Cause of Allah). And Allah is Compassionate to His servants
And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants
And of men there is he who would sell himself to seek the pleasure of ALLAH; and ALLAH is Compassionate to HIS servants
And among mankind is one who sells his soul seeking God’s Good Pleasure, and God is Kind unto His servants
And there is the type of man who gives his life to earn the Pleasure of Allah; And Allah is full of kindness to (such) devotees
And there are those who sell themselves seeking approval of God; God is Kind to the servants.
And among the people is he who sells himself seeking God's approval. God is kind towards the servants.
And of the people is he who sells himself, seeking means to the approval of Allah . And Allah is kind to [His] servants
And among mankind is he who sells his soul, seeking the pleasure of God; and God is pitying with the servants.
And there is the type of man who gives his life to earn the pleasure of God: And God is full of kindness to (His) devotees
And there is the type of man who gives his life to earn the pleasure of Allah: And Allah is full of kindness to (His) devotees
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ ٱدۡخُلُوا۟ فِی ٱلسِّلۡمِ كَاۤفَّةࣰ وَلَا تَتَّبِعُوا۟ خُطُوَ ٰتِ ٱلشَّیۡطَـٰنِۚ إِنَّهُۥ لَكُمۡ عَدُوࣱّ مُّبِینࣱ ٢٠٨
You who believe, enter wholeheartedly into submission to God and do not follow in Satan’s footsteps, for he is your sworn enemy
O you who believe! Enter into Islam completely and don’t follow footsteps of Satan. Indeed he is your open enemy
O Ye who believe! enter into Islam wholly, and follow not the foot steps of the Satan, verily he is unto you an enemy manifest
O believers, come to full submission to God. Do not follow in the footsteps of Satan your acknowledged foe
O you who have believed, enter the state of submission collectively, and do not follow the steps of Satan (the idea that you are only the body) for he is clearly your enemy.
You who have iman! enter Islam totally. Do not follow in the footsteps of Shaytan. He is an outright enemy to you.
O you who have faith! Enter into submission, all together, and do not follow in Satan’s steps; he is indeed your manifest enemy
O you who believe! Come in full submission to God, all of you, (without allowing any discord among you due to worldly reasons), and do not follow in the footsteps of Satan, for indeed he is a manifest enemy to you (seeking to seduce you to rebel against God with glittering promises)
O you who believe! enter into (the fold of those showing) complete submission (to Allah) all of you, and do not follow the footsteps of satan, verily he is your enemy, severing (you from Allah)
O believers, enter the peace, all of you, and follow not the steps of Satan; he is a manifest foe to you
You who believe, enter into submission (to God), all of you, and do not follow Satan’s steps as he is indeed your obvious enemy.
O’ you who have chosen to believe, submit yourselves wholeheartedly [to your Lord]; do not follow the footstep of the Satan as he is your worse enemy
O you who believe, enter into Al-Islam whole-heartedly, and do not follow the footsteps of Satan, for he is to you a sworn enemy
O you who have attained faith, enter into peacefulness and submission collectively, and do not follow the footsteps of Satan; indeed, to you he is an evident enemy.
O ye who believe! enter ye into the peace, one and all, and follow not the footsteps of Satan; verily, to you he is an open foe
O People who Believe! Enter Islam in full - and do not follow the footsteps of the devil; indeed he is your open enemy
O you who believe! Enter all of you in the submission and do not follow the footsteps of Satan. He indeed for you is an enemy most evident.
O true believers, enter into the true religion wholly, and follow not the steps of Satan, for he is your open enemy
O you who believe! Come, one and all (or wholeheartedly), into surrender (Islam), and follow not the footsteps of Satan; verily, to you he is an open enemy
Believers, all of you, enter the peace and do not follow in satan's footsteps; he is a clear enemy to you
O believers! enter completely into the true religion, and follow not the steps of Satan, for he is your declared enemy
O you who have Believed! Enter in submission (in Islam) wholly and completely. And do not follow the footsteps of Satan. Definitely, he is to you an evident enemy
O those who believed! Enter into peacefulness collectively and follow not the steps of Satan. Truly, he is a clear enemy to you.
O Believers, enter Islam [ie, submission] completely. Do not follow the footsteps of Satan. He is certainly your sworn enemy.
O believers enter into Islam completely and do not follow the footsteps of Satan, surely he is your clear-cut enemy
O Believers, enter completely into Islam and do not follow in" the footsteps of Satan, for he is your avowed enemy
O you who believe, enter into complete peace and follow not the footsteps of the devil. Surely he is your open enemy
O you who believe ! enter into Islam completely (with total submission) and do not follow the footsteps of the devil, he is certainly an open enemy for you.
O those who believe! Get into Islam thoroughly , and follow not Satan's footsteps. He indeed is an open enemy to you.
O believers! Enter Islam perfectly and wholly, and do not follow in the footsteps of Satan. He is certainly your declared enemy
O you who believe, join in peace, all of you, and do not follow the footsteps of the devil. He is to you a clear enemy
O you who believe, join in peace, all of you, and do not follow in the footsteps of the devil. He is to you a clear enemy.
O you who believe, join in peace, all of you, and do not follow in the footsteps of the devil. He is to you a clear enemy.
You, you those who believed,, enter in the safety/security all, and do not follow the devil's foot-steps, that he is for you a clear/evident enemy
O you who have attained to faith! Surrender yourselves wholly unto God, and follow not Satan's footsteps, for, verily, he is your open foe
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O you who have believed, enter into peacefulness, the whole (of you), and do not ever follow the steps of As-shaytan; (The all-vicious, i.e., the Devil) surely he is an evident enemy to you
O ye who believe! Come, all of you, into submission (unto Him); and follow not the footsteps of the devil. Lo! he is an open enemy for you
Believers, submit yourselves to the will of God as a whole. Do not follow the footsteps of Satan; he is your sworn enemy
O you who believe, enter Islam completely, and do not follow the footsteps of Satan. Surely, he is an open enemy for you
O’ you adhere firmly to Islamic monotheism, enter perfectly in Islam and do not follow the footsteps of ‘Satan’. Indeed, he is a perspicuous foe to you.
Oh you who believe! Submit to peace, the religion of Islam, fully (unreservedly) and unconditionally. Do not follow in the footsteps of Shaitan. Indeed, he is the (professed and) manifest enemy of yours
O’ you who live by Faith! enter perfectly in Islam and don’t follow the footsteps of Satan. Indeed, he is your open enemy.
O you people whose hearts truly believe, enter into friendly relations with one another and promote Allah’s requirement of peace and virtuous order and do not follow AL-Shaytan’s footsteps nor walk in the footsteps of those with AL- Shaytan’s characteristics; he is indeed your avowed enemy
Believers, submit and dedicate fully, and do not follow in the footsteps of Satan; he is your sworn enemy.
O believers! Enter into Islam wholeheartedly and do not follow Satan’s footsteps. Surely he is your sworn enemy.
Oh you believers, enter altogether into submission and do not follow the footsteps of the devil, for he is an open enemy to you.
Believers, submit all of you to God and do not follow in Satan‘s footsteps; he is to you a veritable foe.
O you who believe, you shall embrace total submission; do not follow the steps of Satan, for he is your most ardent enemy.
Believers, enter wholeheartedly into submission to God, and do not follow the steps of Satan; he is clearly your enemy.
Believers, enter all together into peace, and do not follow the steps of Satan; he is clearly your enemy.
O you who believed! Enter into the peace, absolutely, and do not follow the footsteps of The Satan; surely, he is for you an obvious enemy.
O' you who have Faith! enter you all into submission (to Allah in being in peace) , and follow not the footsteps of Satan, for he is a manifest foe for you.
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O You who have chosen to be graced with belief! Come, all of you, into submission to Him. Enter the System of Islam fully and collectively. Do not follow the footsteps of the Satan, your rebellious desire. Selfish desire that rebels against the Divine Values is your most ardent enemy. (Desire or emotion leads our actions while the intellect rationalizes them. Only the Divine Values given in the Qur'an can empower our higher control of the intellect)
O you who believe! enter into submission one and all and do not follow the footsteps of Shaitan; surely he is your open enemy
O ye who believe, come into submission all of you and follow not the footsteps of Satan; surely he is your open enemy
O you who believe! Enter into peace all together, and follow not the footsteps of Satan. Truly he is a manifest enemy unto you
O you who believe! Enter into Islam whole-heartedly; And follow not the footsteps of the Satan; For he is to you an avowed enemy
O you who have believed, enter into submission completely, and don’t follow Satan’s footsteps; he is a clear enemy to you.
O you who believe! Enter into submission, wholeheartedly, and do not follow the footsteps of Satan; he is to you an outright enemy
O you who have believed, enter into Islam completely [and perfectly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy
O those who believed! Enter into the peace, wholly, and do not follow the footsteps of the devil; indeed, he is a clear enemy to you.
O ye who believe! Enter into Islam whole-heartedly; and follow not the footsteps of the evil one; for he is to you an avowed enemy
O ye who believe! Enter into Islam whole-heartedly; and follow not the footsteps of the evil one; for he is to you an avowed enemy
فَإِن زَلَلۡتُم مِّنۢ بَعۡدِ مَا جَاۤءَتۡكُمُ ٱلۡبَیِّنَـٰتُ فَٱعۡلَمُوۤا۟ أَنَّ ٱللَّهَ عَزِیزٌ حَكِیمٌ ٢٠٩
If you slip back after clear proof has come to you, then be aware that God is almighty and wise
Then if you slide back after the clear signs have came to you, then know that Allah is All-Mighty, All-Wise.
Wherefore if ye slip after that which hath come unto you of the evidence then - know that Allah is Mighty, Wise
If you falter even after Our signs have reached you, then do not forget that God is all-powerful and all-wise
If after you have been given this much clear proof you still deviate, know well that Allah is the Aziz (He will subject you to the consequences of your deeds with His unchallengeable might) and the Hakim.
If you backslide after the Clear Signs have come to you, know that Allah is Almighty, All-Wise.
And should you stumble after the manifest proofs that have come to you, know that Allah is all-mighty, all-wise
If you stumble and fall back (from following God’s way to realize peace and agreement) after the clear proofs of the truth have come to you, then know that God is All-Glorious with irresistible might, All-Wise
But if you slip off even after the clear proofs that have come to you, then bear in mind, that Allah is All-Mighty, All-Wise
But if you slip, after the clear signs have come to you, know then that God is All-mighty, All-wise
But if you stumbled after clear evidences came to you, know that God is powerful and wise.
Now if you slip after being exposed to such undeniable signs, know that you are challenging the Most Powerful and the Most Wise
If you backslide, after guidance has come to you, know then that God is Exalted in Power, the Wise
So if youpl slip after the evident proofs have come to you, then know that Allah is Almighty, All-Wise.
And if ye slip after that the manifest signs have come to you, then know that God is the mighty, the wise
And if you renege, even after the clear commands have come to you, then know well that Allah is Almighty, Wise
But if you slip after that clear signs have come to you then know that Allah is All-mighty, All-wise.
If ye have slipped after the declarations of our will have come unto you, know that God is mighty and wise
And if you slip after the manifest signs have come to you, then know that Allah is the Mighty, the Wise
If you lapse back after the clear verses that have come to you, know that Allah is the Almighty, the Wise
But if ye lapse after that our clear signs have come to you, know that God is Mighty, Wise
Then if you slided back after Al-Bayyinat has come to you, then know that Allah is Exalted in power, All-Wise
But if you slipped after drew near you the clear portents, then, know that God is Almighty, Wise.
If you regress after clarity has come to you, know that Allah is Victorious, Perfectly Wise.
If you falter after receiving the clear-cut message, then keep in mind that Allah is Mighty, Wise
If you lapse back after receiving the clear teachings that have come to you, know it well that Allah is All-Powerful, All-Wise
But if you slip after clear arguments have come to you, then know that Allah is Mighty, Wise
But if you slip after clear proofs have come to you then know that Allah is Mighty, Wise.
If then you revert to wrong-doing, after what has come to you of signs clear, you for certain that Allah is Omnipotent, Wise
And if you err even after Our clear signs have come to you, then bear in mind that Allah is All-Mighty, All-Wise
But if you slip after the clarity has come to you, then know that God is Noble, Wise
But if you slip after the clarity has come to you, then know that God is Noble, Wise.
But if you slip after the clarity has come to you, then know that God is Noble, Wise.
So if you slipped/fell/sinned from after the evidences came to you, so know that God (is) glorious/mighty ,wise/judicious
And if you should stumble after all evidence of the truth has come unto you, then know that, verily, God is almighty, wise
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So, in case you slide back even after the supreme evidences have come to you, know then that Allah is Ever-Mighty, Ever-Wise
And if ye slide back after the clear proofs have come unto you, then know that Allah is Mighty, Wise
If you are seduced after you have received the authoritative guidance, know that God is Majestic and Wise
and if you slip, even after clear signs have come to you, then you must know that Allah is Mighty, Wise
If it happens that you deviate (from the upright faith) after receiving the full knowledge of the truth, (then you’ll need to know that) Allâh is All-Mighty, All-Wise.
The clear proofs have already come to you. Despite that, if you lapse and stumble (into disobedience and disbelief), then know (for sure) that Allah is the Mightiest and the Wisest
And if you stumble after the irrefutable Signs have been shown to you (then you’ll need to know that) Allâh is Almighty, All-Wise.
And should you fall away from faith and practice or retreat into error after being guided into illumination and mental enlightenment, then you must realize that Allah is Azizun ( Almighty), and Hakimun (wisdom is one of His attributes) indeed
If you should turn back after clear signs have come to you, then know that Allah is the Almighty and the Wise.
If you falter after receiving the clear proofs, then know that Allah is indeed Almighty, All-Wise.
And if you step out of line after the clear evidence has come to you, then know that Allah is mighty and wise.
If you lapse after the conspicuous signs that have come to you, know that God is mighty and wise
If you backslide, after the clear proofs have come to you, then know that GOD is Almighty, Most Wise.
If you should stumble after clear signs have come to you, be aware that God is Powerful and Wise.
If you should stumble after clear signs have come to you, be aware that God is Revered, Wise.
So, if you slipped after the proofs have come to you, So, know that Allah is Mighty, Wise.
But if you slip after clear arguments have come to you, then know that Allah is the Mighty, the Wise.
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(There will be attempts at beclouding the Profound Message of the Qur'an as happened in the case of earlier Scriptures. Certain man-made books will be created and promoted as if they were equivalent to or superseded the Qur'an). If you falter or backslide after these Clear Verses have been conveyed to you, know that Allah is Almighty, Wise. (You will then suffer the consequences in both lives for disregarding His Wisdom)
But if you slip after clear arguments have come to you, then know that Allah is Mighty, Wise
But if you slip after the clear Signs that have come to you, then know that ALLAH is Mighty and Wise
And should you stumble after the clear proofs have come to you, then know that God is Mighty, Wise
Then, if you go back after the Clear (Signs) have come to you, then know that Allah is Exalted in Power, Wise
If you relapse after the clear signs have come to you, then know that God is Powerful and Wise.
But if you slip after the proofs have come to you, know that God is Powerful and Wise
But if you deviate after clear proofs have come to you, then know that Allah is Exalted in Might and Wise
And if you slip after the clear proofs have come to you, then know that God is the Mighty, the Wise.
If ye backslide after the clear (Signs) have come to you, then know that God is Exalted in Power, Wise
If ye backslide after the clear (Signs) have come to you, then know that Allah is Exalted in Power, Wise
هَلۡ یَنظُرُونَ إِلَّاۤ أَن یَأۡتِیَهُمُ ٱللَّهُ فِی ظُلَلࣲ مِّنَ ٱلۡغَمَامِ وَٱلۡمَلَـٰۤىِٕكَةُ وَقُضِیَ ٱلۡأَمۡرُۚ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ ٢١٠
Are these people waiting for God to come to them in the shadows of the clouds, together with the angels? But the matter would already have been decided by then: all matters are brought back to God
Do they wait for (anything else) except that Allah should come to them in shadows of the clouds along with the angels? (Then) the case would be already judged. To Allah all matters are returned (for decision).
Await they only that Allah shall come unto them in the shadows of the Clouds,and also the angels, and the affair is decreed! And unto Allah are all affairs returned
Are they waiting for God to appear in the balconies of clouds with a host of angels, and the matter to be settled? But all things rest with God in the end
Are they waiting for Allah to come to them with angels in canopies of clouds and settle their matters? And to Allah all formations are returned.
What are they waiting for but for Allah to come to them in the shadows of the clouds, together with the angels, in which case the matter will have been settled? All matters return to Allah.
Do they await anything but that Allah[’s command] should come to them in the shades of the clouds, with the angels, and the matter be decided [once for all]? And to Allah all matters are returned
What do those (who fail to come in full submission to God) look for but that God(’s command of destruction) should come to them in the shades of clouds with angels, and the matter be settled? To God are all matters ultimately referred, (and whatever He wills occurs)
(If the people do not believe even now,) they look for nothing but that Allah should come to them (with the threatened punishment) in the shadows of the clouds as well as the angels (to execute His orders) and the matter be settled. And to Allah are returned all matters (for decisions)
What do they look for, but that God shall come to them in the cloud -- shadows, and the angels? The matter is determined, and unto God all matters are returned
Do they wait for God and angels to come to them in shades of the clouds, and then the matter is settled? All affairs are returned to God.
Do they (the people in doubt) expect that God Himself come down in a dense cloud accompanied with the Angles [so that they believe?] If and when this happens, the matter will already be settled (and it will be too late for the declaration of the belief.) In any case, eventually every thing will be presented before God for the judgment
Will they wait until God comes to them in canopies of clouds, and the question is settled? And to God do all questions go back
Are they waiting for anything except for (the command of) Allah to come to them in shades of mists, and the angels (too)? And (thus) the matter was settled, for to Allah all things are returned.
What can they expect but that God should come unto them in the shadow of a cloud, and the angels too? But the thing is decreed, and unto God do things return
What are they waiting for, except that Allah’s punishment should come through stretched clouds and the angels descend and the matter be finished? And all matters are directed only towards Allah
Are they waiting for aught else except that Allah and the angels come to them in waves of the clouds and the commandment is decreed and unto Allah will be returned all the commandments.
Do the infidels expect less than that God should come down to them overshadowed with clouds, and the angels also? But the thing is decreed, and to God shall all things return
Do they expect that Allah should come unto them in the shadow of a cloud with angels? (Would this settle the question? Or is this the excuse?) But then their case would have been judged already. Unto Allah do all cases return
Are they waiting for Allah to come to them in the shadows of the clouds with the angels! Their matter will have been settled then. To Allah shall all things return
What can such expect but that God should come down to them overshadowed with clouds, and the angels also, and their doom be sealed? And to God shall all things return
Are they waiting until Allah comes to them in the shadows of the clouds and the angels and the matter gets settled? And to Allah all matters are made to return
So do they look on but that God approach them in the overshadowing of cloud shadows? And the angels? The command would be decided. And commands are returned to God.
Will (the sinners) wait until Allah comes to them in canopies of clouds, along with angels? The matter [of judgment] will then be settled! All matters are referred to Allah.
Are they waiting for Allah to come down to them in the shadow of clouds, along with the angels and make His decision known? Ultimately, all matters will be presented to Allah for decision
(If people do not follow the right way even after receiving such clear admonitions), do they await that Allah Himself should come down to them in the canopies of clouds with a retinue of angels, and seal their doom Ultimately every thing shall be presented before Allah (for judgement)
They wait for naught but that Allah should come to them in the shadows of the clouds with angels, and the matter has (already) been decided. And to Allah are (all) matters returned
Do they wait for anything else than that Allah should come to them in the shadows of the clouds with the angels and the affair be decided? And to Allah are returned (all) affairs.
Are they waiting for nothing but Allah — and the angels — to come down to them in the shadows of the clouds, and the matter is settled once for all? And to Allah are referred all matters
Are they waiting only for (the torment of) Allah to come in the coverings of clouds, and also the angels (to descend), and the (whole) affair is settled? And to Allah will all matters be returned
Are they waiting for God to come to them shadowed in clouds with the Angels The matter would then be finished! And to God all matters will return
Are they waiting for God to come to them shadowed in clouds with the angels? The matter would then be finished! And to God all matters are returned.
Are they waiting for God to come to them shadowed in clouds with the angels? The matter would then be finished! And to God all matters are returned.
Do they look except that God comes to them in shades from (of) the clouds, and the angels? And the matter/affair was ended/executed , and to God the matters/affairs are returned
Are these people waiting, perchance, for God to reveal Himself unto them in the shadows of the clouds, together with the angels - although [by then] all will have been decided, and unto God all things will have been brought back
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Do they look for (nothing) except that Allah will come up to them in the overshadowings of mist, and the Angels? And the Command is accomplished and to Allah (all) the Commands are returned
Wait they for naught else than that Allah should come unto them in the shadows of the clouds with the angels? Then the case would be already judged. All cases go back to Allah (for judgment)
Have they decided not to believe until God comes down in a shadow of clouds with the angels so that then the matter is settled? To God do all matters return
They are looking for nothing (to accept the truth) but that Allah (Himself) comes upon them in canopies of cloud with angels, and the matter is closed. To Allah shall all matters be returned
Do they then wait for anything but that Allâh should come to them in the shadows of the clouds with the ‘Angels’ (in order for them to believe in Him)? Thus, the matter is then settled. Unto Allâh, all the matters return.
Now, what they await is nothing more than for Allah Himself _ and the angels _ to come to them through the cover of clouds, and settle the matter with certainty. All matters are referred to Allah (for decisions)
Do they then wait for anything but that Allâh should come to them in the shadows of the clouds with the Angels (in order for them to adhere to faith)?. So the matter is then settled. All matters are returned to Allâh.
Do the unbelievers intend to wait until they distinctly perceive Allah and His angels descending, shaded under a canopy of clouds before they would conform to His blessed will? But when this matter comes to pass, the final Judgement will have been pronounced. To Him, the Ultimate Authority, all affairs, considered for decision, are submitted and executed here and in the Hereafter
What are they waiting for? Allah and the angels to come down in the shade of the clouds? By then, theirfate will have been sealed. In the end,all matters will return to Allah
Are they waiting for Allah ˹Himself˺ to come to them in the shade of clouds, along with the angels? ˹If He did˺, then the matter would be settled ˹at once˺. And to Allah ˹all˺ matters will be returned ˹for judgment˺.
Do they just wait for Allah and the angels to come to them in the shade of a cloud and everything is decided? Everything returns to Allah.
Are they waiting for God to come down to them in the shadow of a cloud, with the angels? But judgement has been duly passed, and to God shall all return
Are they waiting until GOD Himself comes to them in dense clouds, together with the angels? When this happens, the whole matter will be terminated, and to GOD everything will be returned.
Are these people waiting to see God and the angels coming to them in a formation of clouds? At that point, the matter would already be over. All matters are referred to God.
Are these people waiting to see God and the angels coming to them in a formation of clouds? At that point, the matter would already be over. All matters are referred to God.
Are they waiting except that Allah comes to them in the shadows of the overcasts, and the angels, and the matter is decreed? And to Allah the matters are returned.
Are they waiting for aught but Allah should come to them in the shadows of clouds, with the angels? The matter has (already) been decided; and to Allah is the reversion of all affairs.
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The opponents of the Clear Verses will make up weird stories, such that Allah would descend from one heaven to the other heaven and then into dark dense clouds, accompanied by winged angels. And then He would decree all matters. Nay! All matters of guidance have been expounded in this Book. Allah is Omnipresent and all actions return to Allah for judgment
They do not wait aught but that Allah should come to them in the shadows of the clouds along with the angels, and the matter has (already) been decided; and (all) matters are returned to Allah
What do they wait for but that ALLAH should come to them in the coverings of the clouds with angels, and the matter be decided? And to ALLAH do all things return
Do they wait for naught less than that God should come in the shadows of clouds, with the angels, and that the matter should have been decreed? And unto God are all matters returned
Will they (the non believers) wait until Allah comes to them in canopies of clouds, with angels (in His train) and the question is thus settled? But to Allah all the questions go back (for decision.
Are they awaiting the arrival of God Himself amidst the clouds, escorted by the angels? The matter would have already been resolved by then. All matters ultimately return to God.
Are they waiting for God Himself to come to them in the shadows of the clouds, together with the angels, and thus the matter is settled? All things are returned to God
Do they await but that Allah should come to them in covers of clouds and the angels [as well] and the matter is [then] decided? And to Allah [all] matters are returned
What can they expect but that God should come unto them in the shadow of a cloud, and the angels? But the matter is decreed, and unto God the matters return.
Will they wait until God comes to them in canopies of clouds, with angels (in His train) and the question is (thus) settled? but to God do all questions go back (for decision)
Will they wait until Allah comes to them in canopies of clouds, with angels (in His train) and the question is (thus) settled? but to Allah do all questions go back (for decision)
26
Trials and Tribulations
سَلۡ بَنِیۤ إِسۡرَ ٰۤءِیلَ كَمۡ ءَاتَیۡنَـٰهُم مِّنۡ ءَایَةِۭ بَیِّنَةࣲۗ وَمَن یُبَدِّلۡ نِعۡمَةَ ٱللَّهِ مِنۢ بَعۡدِ مَا جَاۤءَتۡهُ فَإِنَّ ٱللَّهَ شَدِیدُ ٱلۡعِقَابِ ٢١١
[Prophet], ask the Children of Israel how many clear signs We brought them. If anyone alters God’s blessings after he has received them, God is stern in punishment
Ask the children of Israel, how many clear signs We gave them. And whoever changes the Favor (revelations) of Allah after it has come, then indeed Allah is Severe in punishment.
Ask thou the Children of Isra'il, how many a manifest sign We brought unto them. And whosoever altereth the favour of Allah after it hath come unto him, then verily Allah is severe in Chastising
Ask the children of Israel how many a clear sign We had given them. But if one changes the favour of God after having received it, then remember, God is severe in revenge
Ask the Children of Israel how many clear signs We have given them. Whoever changes the favor of Allah after it has come to him (should know well that) Allah is just and severe in recompense (putting into effect the consequences of one’s actions).
Ask the tribe of Israel how many Clear Signs We gave to them. If anyone alters Allah´s blessing after it has come to him, Allah is fierce in retribution.
Ask the Children of Israel how many a manifest sign We had given them. And whoever changes Allah’s blessing after it has come to him, indeed Allah is severe in retribution
Ask the Children of Israel how many clear proofs We gave to them (and what happened when they heeded them or did not heed them). Whoever tampers with God’s blessing after it has come to him (whoever alters the guidance or exchanges it for straying): surely God is severe in retribution
Ask the Children of Israel how many a clear Sign did We gave them. And whoever changes the favour of Allah after it has come to him (with every convincing proof, and so makes himself deserving of punishment) he will find that Allah is surely Severe in retribution
Ask the Children of Israel how many a clear sign We gave them. Whoso changes God's blessing after it has come to him, God is terrible in retribution
Ask children of Israel: “How many clear signs did We give them?” And whoever changes God’s favor (God’s instructions and guidance) after it came to him, then God is severe in punishment.
[The history shows that the miracles do not penetrate the heart of the stubborn people.] Ask the children of Israel how many undeniable miracles I presented them [and then they worshiped the statue of a cow!] Rest assured that the one who disrespects the favor of the Lord (say by altering the words of God), will be severely punished by God
Ask the Children of Israel how many clear signs We have sent them. And if anyone, after God's favor has come to him, substitutes something in its place, God is strict in punishment
Ask the Children of Israel how many an evident sign We brought them. Yet whoever changes the blessing of Allah after it has come to him, then Allah is indeed stern in retribution.
Ask the children of Israel how many a manifest sign we gave to them; and whoso alters God's favours after that they have come to him, then God is keen at following up
Ask the Descendants of Israel how many clear signs We gave them; and whoever alters Allah’s favour which came to him, then indeed Allah’s punishment is severe
Ask the children of Israel how many a clear sign We gave unto them and whosoever alienates the blessing of Allah after that it had come unto him then truly Allah is most formidable in chastisement.
Ask the children of Israel how many evident signs we have shewed them; and whoever shall change the grace of God, after it shall have come unto him, verily God will be severe in punishing him
Ask the children of Israel how many a manifest sign We gave to them; and whoever alters Allah´s favours after that they have come to him, then Allah is strict at following up
Ask the Children of Israel how many clear signs We have given them. Whoever changes the Favor of Allah after it has come to him, Allah is Firm in inflicting the punishment
Ask the children of Isreal how many clear signs we have given them. But if any man shall alter the boon of God after it shall have reached him, assuredly God will be vehement in punishing him
Ask the progeny of Israiel how many clear signs we have given them. And whoever substitutes the favour of Allah which has reached him, then surely, Allah is strict in retribution
Ask the Children of Israel how many a sign, a clear portent, We gave them. And whoever substitutes the divine blessing of God after it drew near him, then, truly, God is Severe in repayment.
Ask the Children of Israel how much evidence We sent them. Allah strictly punishes whoever finds a substitute [for Allah’s Word] after Allah’s favor has come to him/her.
Ask the Children of Israel how many clear-cut signs We have given them. Anyone who substitutes the favor of Allah (changes the revelations of Allah) after it has come to him, should know that Allah is strict in retribution
Ask the children of Israel how many a clear sign We have shown to them: (also ask them) what a severe chastisement Allah inflicts on the community that, after receiving Allah´s favour exchanges it (for wretchdness)
Ask of the Children of Israel how many a clear sign We gave them! And whoever changes the favour of Allah after it has come to him, then surely Allah is Severe in requiting (evil)
Ask the children of Israel, how many clear signs did We give them, and (for) one who changes the favour of Allah after it has come to him, Allah is certainly severe in requiting (evil).
Ask the Children of Israelh how many a clear Sign We gave them. And as for him who changes Allah's favour, after it has come to him, Allah is indeed severe then in punishment
Ask the Children of Israel how many a clear sign We gave them! But he who alters Allah’s bounty after it has reached him, then Allah surely inflicts severe torment
Ask the Children of Israel how many clear signs did We give them And whoever changes God's favour after it has come to him, then God is Mighty in retribution
Ask the Children of Israel how many clear signs did We give them? And whoever changes the grace of God after it has come to him, then God is Mighty in retribution.
Ask the Children of Israel how many clear signs did We give them? And whoever changes the grace of God after it has come to him, then God is Mighty in retribution.
Ask/question Israel's sons and daughters, how much/many We gave them from an evident sign/verse/evidence, and who exchanged/replaced/substituted God's blessing from after it came to him, so God (is) strong (severe in) the punishment
Ask the children of Israel how many a clear message We have given them! And if one alters God's blessed message after it has reached him - verily, God is severe in retribution
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Ask the Seeds (or: sons) of Israel) how many a supremely evident sign We brought them; and whoever exchanges the favor of Allah even after it has come to him, then surely Allah is strict in punishment
Ask of the Children of Israel how many a clear revelation We gave them! He who altereth the grace of Allah after it hath come unto him (for him), lo! Allah is severe in punishment
(Muhammad), ask the children of Israel about how many visible miracles We had shown them. God is certainly stern in His retribution to those who change the bounty of God (His revelation), after having received His guidance
Ask the Children of Isra‘il (Israel) how many a clear sign We have given to them; and whoever changes the blessing of Allah after it has come to him, then Allah is severe in punishment
(O’ Muhammad), ask the ‘Children of Israel’ about how many signs We have sent to them as a knowledge of truth. Whoever exchanges the grace of Allâh (for atheism) after it had come to him (must know that) Allâh is indeed extremely severe in inflicting punishment.
(Just) ask the children of Israel, how many clear signs have We displayed to them. Whoever changes the mercy of Allah (into misery) after it reaches him, (will find that) Allah is indeed very severe in inflicting punishment
Ask the children of Israel how many irrefutable Signs We gave them. And whoever abandons the Grace of Allâh (in favour of ingratitude) after it has come to him should know that Allâh is certainly severe in punishment.
Ask Bani Isra‘il, how many clear signs We imparted to them, signs guiding out of want of spiritual and intellectual vision into illumination and mental enlightenment! And he who distorts divine favour conferred upon him shall realize that Allah punishes severely
Ask the Israelites how many clear signs We gave them. Anyone who exchanges a gift of Allah for something elseafter it has been granted to him, beware; Allah is severe in Hispunishment.
Ask the Children of Israel how many clear signs We have given them. And whoever trades Allah’s favour—after receiving it—˹for disbelief˺ should know that Allah is indeed severe in punishment.
Ask the Children of Israel how many a clear sign We gave them. But when someone changes the favour of Allah after he has received it, then Allah is severe in retribution.
Ask the Israelites how many conspicuous signs We gave them. He that tampers with the gift of God after it had been bestowed on him shall find that God is stern in retribution
Ask the Children of Israel how many profound miracles have we shown them! For those who disregard the blessings bestowed upon them by GOD, GOD is most strict in retribution.
Ask the Children of Israel how many times We brought them clear signs. If anyone alters God's grace after having received it, God is stern in punishment.
Ask the Children of Israel how many times We brought them clear signs. If anyone alters God’s grace after having received it, God is stern in punishment.
Ask Israel's children how many proof verses We have given them? And whoever replaces the grace of Allah after it has come to him? So, surely Allah is severe in the punishment.
Ask the Children of Israel how many clear signs We gave them; and whosoever changes Allah's blessing after it has come unto him, then, verily Allah is severe in retribution.
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O Messenger! Ask the Children of Israel how many clear Revelations We gave them. Whoever alters the blessed Message of Allah after it has come to him must know that Allah's Requital is Strong in grasping
Ask the Israelites how many a clear sign have We given them; and whoever changes the favor of Allah after it has come to him, then surely Allah is severe in requiting (evil)
Ask the Children of Israel how many clear Signs WE gave them. But whoso changes the gift of ALLAH after it has come to him, surely then, ALLAH is Severe in punishing
Ask the Children of Israel how many clear proofs We gave them. And whosoever alters the Blessing of God after it has come to him, truly God is severe in retribution
Ask the Children of Israel! How many Clear (Signs) We have sent to them, but if anyone substitutes (something else), after Allah's favor has come to him, Allah is strict in punishment
Ask the Children of Israel how many clear signs We’ve given them. Anyone who substitutes a blessing he has from God—God is stern in retribution.
Ask the Children of Israel how many clear signs We have given them. Whoever alters the blessing of God after it has come to him—God is severe in retribution
Ask the Children of Israel how many a sign of evidence We have given them. And whoever exchanges the favor of Allah [for disbelief] after it has come to him - then indeed, Allah is severe in penalty
Ask the children of Israel how many a clear sign We gave to them; and whoever alters God's favours after that they have come to him, then indeed, God is severe in punishment.
Ask the Children of Israel how many clear (Signs) We have sent them. But if any one, after God's favour has come to him, substitutes (something else), God is strict in punishment
Ask the Children of Israel how many clear (Signs) We have sent them. But if any one, after Allah's favour has come to him, substitutes (something else), Allah is strict in punishment
زُیِّنَ لِلَّذِینَ كَفَرُوا۟ ٱلۡحَیَوٰةُ ٱلدُّنۡیَا وَیَسۡخَرُونَ مِنَ ٱلَّذِینَ ءَامَنُوا۟ۘ وَٱلَّذِینَ ٱتَّقَوۡا۟ فَوۡقَهُمۡ یَوۡمَ ٱلۡقِیَـٰمَةِۗ وَٱللَّهُ یَرۡزُقُ مَن یَشَاۤءُ بِغَیۡرِ حِسَابࣲ ٢١٢
The life of this world is made to seem glamorous to the disbelievers, and they laugh at those who believe. But those who are mindful of God will be above them on the Day of Resurrection: God provides immeasurably for whoever He pleases
The worldly life is beautified for those who disbelieve, and they mock at those who believe. But those who are pious and keep away from forbidden, will be above them on the Day of Resurrection. Allah grants (Bounty) to whom He wills without limit.
Fair-seeming is made the life of the world unto those who disbelieve, and they scoff at those who believe, whereas those who fear God shall be above them on the Day of Resurrection. And Allah provideth whomsoever He listeth without reckoning
Enamoured are the unbelievers of the life of this world, and scoff at the faithful. But those who keep from evil and follow the straight path will have a higher place than they on the Day of Reckoning; for God gives in measure without number whomsoever He will
Worldly life has been adorned and beautified for the disbelievers (those who deny their inner reality turn to the fancy outer world)! They ridicule the believers (because of this). Yet the protected believers will be above them on the Day of Resurrection. Allah gives provision (both limited sustenance for the corporeal life and infinite life sustenance pertaining to the realization of one’s inner reality and its benefits) to whom He wills without account.
To those who are kafir, the life of this world is painted in glowing colours and they laugh at those who have iman. But on the Day of Rising those who fear Allah will be over them. Allah provides for whomever He wills without any reckoning.
Worldly life has been glamorized for the faithless, and they ridicule the faithful. But those who are Godwary shall be above them on the Day of Resurrection, and Allah provides for whomever He wishes without any reckoning
The present, worldly life is decked out as appealing to those who are ungrateful to God’s blessing and disbelieve, and they deride those who believe (and attach no importance to the worldly life). But those who obey God in due reverence for Him and piety will be above them on the Day of Resurrection. God provides whomever He wills without reckoning
Decked out fair is this present life (to make it appear attractive) to those who disbelieve, and they hold those who believe in condemnation. But those who guard against evil shall be (placed) above them on the Day of Resurrection. And Allah provides (His gifts) for whom He will without reckoning and measure
Decked out fair to the unbelievers is the present life, and they deride the believers; but those who were godfearing shall be above them on the Resurrection Day; and God provides whomsoever He will without reckoning
This world’s life is beautified for those who disbelieve, and they make fun of those who believe, but on the Resurrection Day those who were cautious (of God) will be above them. And God provides for those He wants without limit.
The life of this world seems so appealing to the disbelievers that they make fun of believers who are not enchanted with it. Let them know that God will rank the believers above the disbelievers on the day of judgment. Let them also know that God gives whatever He want to whomever He wants
The life of the present is alluring to those who do not believe. And they ridiculed those who believe. But the righteous will be above them on the Day of Resurrection, for God bestows His abundance without measure on whom He wills
The Earlier Life has been adorned for those who have denied, and they ridicule those who have attained faith. But those who are mindful (of God) are above them on the Day of Resurrection, for Allah provides to whomever He wills without measure.
Made fair to those who misbelieve is this worlds life; they jest at those who do believe. But those who fear shall be above them on the resurrection day. God gives provision unto whom He will without account
The life of this world is made to appear beautiful in the sight of the disbelievers, and they make fun of the believers; and the pious will be above them on the Day of Resurrection; and Allah may give to whomever He wills, without account
The life of this world has been made seemly unto those who disbelieve so they mock at those who believe but those who safeguard their souls will be above them on the day of resurrection and Allah gives provision to whomsoever He pleases without calculation.
The present life was ordained for those who believe not, and they laugh the faithful to scorn; but they who fear God shall be above them, on the day of the resurrection: For God is bountiful unto whom he pleaseth without measure
Beautiful is the life of this world to those who disbelieve; they jest at those who do believe. But those who keep their duty shall be above them on the Day of Resurrection. Allah gives provision unto whom He will without measure
For those who disbelieve, the worldly life is decked with all manner of decorations. They scoff at those who believe, but the cautious shall be above them on the Day of Resurrection. Allah gives without count to whom He will
This present life is prepared for those who believe not, and who mock at the faithful. But they who fear God shall be above them on the day of resurrection; and God is bounteous without measure to whom He will
The life of this world has been made alluring to those who have disbelieved and they scoff at those who have Believed. And those who have become obedient would be higher to them on the Day of Resurrection. And Allah bestows providence whom He thinks proper without measure
Made to appear pleasing to those who were ungrateful I this present life, and they deride those who believed.• But those who were Godfearing will be above them on the Day of Resurrection. And God provides for whomever He wills without reckoning.
The life of this world is alluring to those who reject faith. They scoff at the believers. The righteous will be above them on the Day of Resurrection. Allah provides without measure to those He will.
The life of this world is charming to those who are unbelievers and they mock at those who believe, but they forget that those who fear Allah will rank above them on the Day of Resurrection; Allah gives sustenance without measure to whom He wants
This worldly life has been made very charming and alluring for those who have adopted the way of disbelief. So they mock at those who have adopted the way of belief, but (they forget that) the pious people will rank above them on the Day of Resurrection. As to the wordly provisions, Allah has full authority and power to bestow these without measure on anyone He wills
The life of this world is made to seem fair to those who disbelieve, and they mock those who believe. And those who keep their duty will be above them on the day of Resurrection. And Allah gives to whom He pleases without measure
The life of the world is made glamorous for those who do not believe, and they make a jest of those who believe, but those who guard (against evil) will be above the (infidels) on the day of resurrection. And Allah provides without measure to whom he wills.
The life of this world is made attractive for those who suppress the Truth, and they mock at some of those who believe. And those who fear Allah shall have an upper hand over them on the Day of Resurrection.And Allah provides for whomsoever He wishes, without measure
The worldly life has been quite adorned and beautified for the disbelievers. And they make fun of the believers. But those who have embraced Godwariness will rank far superior to them on the Day of Resurrection. And Allah gives without measure to whom He wills
This worldly life has been made pleasing to the disbelievers, and they mock those who believe. And those who are righteous will be above them on the Day of Resurrection; God provides for whoever He wishes without a price
This worldly life has been made pleasing to the disbelievers, and they mock those who believe. And those who are righteous will be above them on the Day of Resurrection; God provides for whoever He wishes without a price.
This worldly life has been made pleasing to the disbelievers, and they mock those who believe. And those who are righteous will be above them on the Day of Resurrection; God provides for whoever He wishes without reckoning.
The life the present/worldly life was decorated/beautified to those who disbelieved, and they humiliate/mock from (about) those who believed, and those who feared and obeyed (are) over them (in) the Resurrection Day, and God provides for whom He wills/wants without counting/calculation
Unto those who are bent on denying the truth the life of this world [alone] seems goodly; hence, they scoff at those who have attained to faith: but they who are conscious of God shall be above them on Resurrection Day. And God grants sustenance unto whom He wills, beyond all reckoning
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Adorned for the ones who have disbelieved is the present life (Literally: the lowly life, i.e., the life of this world) and they scoff at the ones who have believed; and the ones who are pious will be above them on the Day of the Resurrection and Allah provides whomever He decides without reckoning
Beautified is the life of the world for those who disbelieve; they make a jest of the believers. But those who keep their duty to Allah will be above them on the Day of Resurrection. Allah giveth without stint to whom He will
The worldly life is made to seem attractive to the disbelievers who scoff at the faithful, but the pious, in the life hereafter, will have a position far above them. God grants sustenance (without account) to anyone He wants
Adorned is the present life for those who disbelieve, and they laugh at those who believe, while those who fear Allah shall be above them on the Day of Resurrection. Allah gives provision to whom He wills without measure
This ‘worldly life’ has been made to seem fair to those who lack Faith (in Allâh), They poke fun at those who adhere to Islamic monotheism. Yet those who act piously will be above them on the ‘Day of Resurrection’. Allâh provides whom He wills the means of subsistence without measure.
The (temporal) life of this world has been made attractive and adorable for the unbelievers. So they scoff (and poke fun) at those who believe. On the day of resurrection, far superior to them would be those who fear (Allah, and are dutiful). Allah gives (the provisions) without any limit to whom He pleases
This worldly life has been made to seem fair to those who persistently refuse to yield to the Truth. They poke fun at those who live by Faith.Yet those who act piously will be above them on the Day of Resurrection. And Allâh provides to whom He wills the means of subsistence without measure.
Life here has eluded the eyes and minds of those who embrace their irreverent conviction and speak in derision of the believers. But those who revere Allah shall be above them on the Day of Resurrection, distinguished with eminence. Allah provides livelihood and merits whom He will with the necessary means without measure
The worldly life is attractive for the disbelievers; they may mock some believers now, but the pious will riseabove them on Judgement Day. Allah will provide abundantly to those who He wishes
The life of this world has been made appealing to the disbelievers, and they mock the believers. Those who are mindful ˹of Allah˺ will rank above them on the Day of Judgment. And Allah provides for whoever He wills without limit.
The life of this world appeals to those who reject (the truth) and they mock the believers, but those who beware (of Allah) are above them on the day of resurrection, and Allah provides for whom He pleases without counting.
For the unbelievers the life of this world is decked with all manner of temptations. They scoff at the faithful, but those that fear God shall be above them on the Day of resurrection. God gives to whom He will without reckoning
This worldly life is adorned in the eyes of the disbelievers, and they ridicule those who believe. However, the righteous will be far above them on the Day of Resurrection. GOD blesses whomever He wills, without limits.
This life has been made attractive to the unbelievers, and they ridicule the believers, but those who are mindful of God will be above them on the Day of Resurrection. God provides bountifully for all He wills.
This life has been made attractive to the unbelievers, and they ridicule the believers, but those who are mindful of God will be above them on the Day of Resurrection. God provides bountifully for all He wills.
It was prettified for those who disbelieved The Dunya (This world) life, and they ridicule those who believed. And those who show the piety will be above them on The Resurrection Day. And Allah provides livelihood whomever He wills without reckoning.
The life of this world has been made to seem fair to those who disbeleive, and they mock those who beleive, but those who guard (against evil) shall be above them on the Day of Judgement and Allah provides with sustenance for whomever He wills without measure.
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Beautified seems the life of this world to the rejecters, and they ridicule the believers who uphold Permanent Values and look beyond instant gains. Those who live an upright life will be higher in degrees on the Day of Resurrection. Allah provides without stint to His creation according to His Law that does not discriminate between people. He is the Sustainer of all humanity (114:1)
The life of this world is made to seem fair to those who disbelieve, and they mock those who believe, and those who guard (against evil) shall be above them on the day of resurrection; and Allah gives means of subsistence to whom he pleases without measure
The life of this world is made to appear attractive to those who disbelieve; and they scoff at those who believe. But those who fear God shall be above them on the day of Resurrection; and ALLAH bestows HIS gifts on whomsoever HE pleases without reckoning
The life of this world is made to seem fair unto those who disbelieve, and they ridicule those who believe. But those who are reverent shall be above them on the Day of Resurrection. And God provides for whomsoever He will without reckoning
The life of this world attracts those who reject faith, and they make fun of those who believe. But the righteous will be above them on the Day of Gathering (Resurrection); For Allah grants His abundance without measure on anyone He wills
The worldly life is made alluring to those who disbelieve, and they ridicule those who believe. but the righteous will be above them on Resurrection Day. God provides for whom He wills, without measure.
Beautified is the life of this world for those who disbelieve, and they ridicule those who believe. But the righteous will be above them on the Day of Resurrection. God provides to whomever He wills without measure
Beautified for those who disbelieve is the life of this world, and they ridicule those who believe. But those who fear Allah are above them on the Day of Resurrection. And Allah gives provision to whom He wills without account
Beautified is the worldly life to those who disbelieve; and they jest at those who believed. And those who fear shall be above them on the Day of Resurrection. And God gives provision to whom He wills without account.
The life of this world is alluring to those who reject faith, and they scoff at those who believe. But the righteous will be above them on the Day of Resurrection; for God bestows His abundance without measure on whom He will
The life of this world is alluring to those who reject faith, and they scoff at those who believe. But the righteous will be above them on the Day of Resurrection; for Allah bestows His abundance without measure on whom He will
كَانَ ٱلنَّاسُ أُمَّةࣰ وَ ٰحِدَةࣰ فَبَعَثَ ٱللَّهُ ٱلنَّبِیِّـۧنَ مُبَشِّرِینَ وَمُنذِرِینَ وَأَنزَلَ مَعَهُمُ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ لِیَحۡكُمَ بَیۡنَ ٱلنَّاسِ فِیمَا ٱخۡتَلَفُوا۟ فِیهِۚ وَمَا ٱخۡتَلَفَ فِیهِ إِلَّا ٱلَّذِینَ أُوتُوهُ مِنۢ بَعۡدِ مَا جَاۤءَتۡهُمُ ٱلۡبَیِّنَـٰتُ بَغۡیَۢا بَیۡنَهُمۡۖ فَهَدَى ٱللَّهُ ٱلَّذِینَ ءَامَنُوا۟ لِمَا ٱخۡتَلَفُوا۟ فِیهِ مِنَ ٱلۡحَقِّ بِإِذۡنِهِۦۗ وَٱللَّهُ یَهۡدِی مَن یَشَاۤءُ إِلَىٰ صِرَ ٰطࣲ مُّسۡتَقِیمٍ ٢١٣
Mankind was a single community, then God sent prophets to bring good news and warning, and with them He sent the Scripture with the Truth, to judge between people in their disagreements. It was only those to whom it was given who disagreed about it after clear signs had come to them, because of rivalry between them. So by His leave God guided the believers to the truth they had differed about: God guides whoever He will to a straight path
Mankind was one community (with one religion). Allah sent the prophets with glad tidings and warnings, and with them sent the Scripture with the truth to judge between people in which they differed. Only those to whom the book (Scripture) was given differed in it after clear proofs came to them through hatred of one to another. Then Allah guided those who believed to the truth of that wherein they differed. Allah guides whom He wills to Right Way.
Mankind was one community; thereafter Allah raised prophets as bearers of glad tidings and warners, as He sent down the Book With truth that He may judge between mankind in that wherein they disputed. And none differed therein save those unto whom it was vouchsafed after the evidences had come to them, out of spite among themselves; then Allah guided those who believed unto the truth of that regarding which they differed, by His leave. Allah guideth whomsoever He listeth unto a path straight
Men belonged to a single community, and God sent them messengers to give them happy tidings and warnings, and sent the Book with them containing the truth to judge between them in matters of dispute; but only those who received it differed after receiving clear proofs, on account of waywardness (and jealousies) among them. Then God by His dispensation showed those who believed the way to the truth about which they were differing; for God shows whom He please the path that is straight
Mankind was once a single community. Then Allah revealed Nabis (manifestations of the perfection of Nubuwwah from within them) as bearers of good news and as warners. He revealed to them the Book (the knowledge of the reality and sunnatullah) in Truth, to judge between their disputes. Those to whom the Book was given disagreed with it out of jealousy, even after clear truths had come to them. Allah, by His will (B-iznihi; the suitability of the Names comprising their being) guided the believers to the truth about which the others disputed. Allah guides to a straight path (enables the realization of one’s innermost essential reality) whom He wills.
Mankind was a single community. Then Allah sent out Prophets bringing good news and giving warning, and with them He sent down the Book with truth to decide between people regarding their differences. Only those who were given it differed about it, after the Clear Signs had come to them, envying one another. Then, by His permission, Allah guided those who had iman to the truth of that about which they had differed. Allah guides whomever He wills to a straight path.
Mankind were a single community; then Allah sent the prophets as bearers of good news and as warners, and He sent down with them the Book with the truth, that it may judge between the people concerning that about which they differed, and none differed in it except those who had been given it, after the manifest proofs had come to them, out of envy among themselves. Then Allah guided those who had faith to the truth of what they differed in, by His will, and Allah guides whomever He wishes to a straight path
Humankind were (in the beginning) one community (following one way of life without disputing over provision and other similar things. Later on differences arose and) God sent Prophets as bearers of glad tidings (of prosperity in return for faith and righteousness) and warners (against the consequences of straying and transgression), and He sent down with them the Book with the truth (containing nothing false in it) so that it might judge between the people concerning that on which they were differing. And only those who were given it differed concerning it, after the most manifest truths came to them, because of envious rivalry and insolence among themselves. God has guided by His leave those who have believed (in the Book and the Prophets, those who now believe in the Qur’an and Muhammad) to the truth about that on which they were differing. God guides whomever He wills to a straight path
Mankind are a single community (but they differed), so Allah raised (His) Prophets as Bearers of good tidings and as Warners, and with them He revealed the Scriptures containing the truth, that He might judge between various people concerning all their mutual differences. But none differed therein except the very (astray) whom it (- the Scripture) had been given, and (they differed only) after clear proofs had come to them, out of spite against one another. Now Allah guided those who believed, by His leave, to the truth concerning which they (- the disbelievers) had differed. And Allah guides whosoever wishes (to be guided) to the right and straight path
The people were one nation; then God sent forth the Prophets, good tidings to bear and warning, and He sent down with them the Book with the truth, that He might decide between the people touching their differences; and only those who had been given it were at variance upon it, after the clear signs had come to them, being insolent one to another; then God guided those who believed to the truth, touching which they were at variance, by His leave; and God guides whomsoever He will to a straight path
People were a single community, then God sent the prophets, givers of good news and warners, and He sent down the book with them in truth, to judge between people in what they disagreed about. And only those who were given it (the book) disagreed about it, after clear evidences had come to them, because of envy among them. So, God by His permission guided those who believed regarding what they disagreed about of the truth. God guides whom He wants to a straight path.
At the beginning, there was only one nation. God sent to this nation, the prophets (messengers) to give them the good news (about the meaning of their lives as well as the continuation of their lives in Hereafter.) God also sent them the book to be used in the settlement of their disputes. However, whenever a new prophet came with undeniable miracles, the jealous ones did not follow him (thus mankind divided himself into different nations.) God (of course) guided the righteous ones (who belong to the nation of submitters;) God will guide whoever He wishes to the right path
Humankind was once one nation. And God sent messengers with good news and warnings, and with them He sent the Book in truth, to judge between the people in matters wherein they differed, but the people of the Book, after the clear signs came to them, did not differ among themselves, except through stubborn refusal. God, by His grace, guided the believers to the truth concerning that wherein they differed, for God guides whom He wills to a path that is straight
Mankind used to be one community, then Allah sent the prophets as bearers of glad tidings and as forewarners. And He sent down with them the Scripture with the truth to judge between mankind regarding whatever they differed over. But none differed over it except those who were given it—after evident proofs had come to them—out of mutual envy between them. Then Allah guided those who attained faith to the truth they had disputed, by His knowledge. For Allah guides whom He wills to a straight path.
Men were one nation once, and God sent prophets with good tidings and with warnings, and sent down with them the Book in truth, to judge between men in that wherein they disagreed; but none did disagree therein save those who had been given it after that manifest signs had come to them, through greed amongst themselves; and God guided those who did believe to that truth concerning which they disagreed by His permission, for God guides whom He will unto the right path
Mankind was on one religion; so Allah sent Prophets giving glad tidings and warnings - and with them sent down the true Book to judge between mankind on their differences; and only those to whom it was given created disputes regarding the Book, after clear commands had come to them, due to hostility of one another; so Allah, by His command, made the truth clear to the believers, concerning their disputes; and Allah may guide whomever He wills to the Straight Path
The mankind was one nation before and Allah sent the prophets as bringers of glad tidings and as warners and He sent down with them the book by the truth so that it may judge with wisdom between the mankind regarding matters in which they disagreed. And only those who were given it [the book] disagreed about it after that the clear signs had come unto them because of their internecine transgression. So Allah guided those who believed unto that in which they disagreed from the truth by His permission and Allah guides whom He pleases unto a path most upright.
Mankind was of one faith, and God sent prophets bearing good tidings, and denouncing threats, and sent down with them the scripture in truth, that it might judge between men of that concerning which they disagreed: And none disagreed concerning it, except those to whom the same scriptures were delivered, after the declarations of God's will had come unto them, out of envy among themselves. And God directed those who believed, to that truth concerning which they disagreed, by his will: For God directeth whom he pleaseth into the right way
Mankind were one nation once, and Allah sent them prophets with good tidings and with warnings, and sent down with them the Book in truth, to judge between men in that wherein they disagreed; but only those unto whom the scripture was given disagreed the
The people were one nation. Then Allah sent forth Prophets to give them glad tidings and to warn them; and with them He sent down the Book with the truth, that He might rule between the people in that which they differ. Only those to whom it had been given differed about it after the clear verses had come to them, transgressing between themselves. Then Allah guided those who believed concerning that which they were at variance in the truth, by His permission. Allah guides whom He will to the Straight Path
Mankind was but one people; and God sent prophets to announce glad tidings and to warn; and He sent down with them the Book of Truth, that it might decide the disputes of men; and none disputed but those to whom the Book had been given, after the clear tokens had reached them, - being full of mutual jealousy. And God guided those who believed to the truth of that about which, by his permission, they had disputed; for God guideth whom he pleaseth into the straight path
Mankind is one single community: so Allah raised Prophets — those who gave good news as well as warnings; and He delivered with them Al-Kitab in original so that (The Book) may give verdict to mankind in matters wherein they had conflicting opinions. And differed not therein except those who had received this (Book) — when Al-Bayyinat had reached them. (This they did as) a mutual rebellion among themselves (against each other). So Allah gave guidance to those who Believed in what they differed therein deviating from the original. And Allah guides whom He thinks proper to Sirat-al-Mustaqim
Humanity had been of one community. Then, God raised up the Prophets, ones who give good tidings and ones who warn. And with them He caused the Book to descend with The Truth to give judgment among humanity about what they were at variance in it. None were at variance in it but those who were given it after the clear portents drew near them because of their insolence to one another. Then, God guided those who believed to The Truth—about what they were at variance in it— with His permission. And God guides whom He wills to a straight path.
Humanity was one single nation. Allah sent prophets with glad tidings and warnings. With them, He sent the Book in truth. With it, people can learn about things about which they differ. After the clear signs had come to them, people differed only because of jealousy. Allah, by His grace, guided the believers to the truth of things about which they disagreed. Allah guides whom He will to a path that is straight.
Mankind was one nation having one religion. Later when people invented other religions, Allah appointed Prophets as bearers of good news and warnings; and revealed to them the Book with the True Guidance to settle the matters of dispute between mankind. But the very people to whom it was given, started disputes after the clear arguments had come to them, because of rivalry between one another. Allah has guided the believers by His will to the truth in those matters in which they had differences. Allah guides whom He pleases towards the Right Way
In the beginning all the people followed the same way. (Afterwards there came a change and differences arose). Then Allah sent Prophets to give good tidings to those who followed the Right Way and warnings to those who swerved from it. And He sent down with them the Book based on the Truth so that it should judge between the people concerning their differences. (Differences arose not because people were not given the knowledge of the Truth in the beginning, nay), differences arose between those very people who had been given clear teachings, and (for no other reasons than that) they wanted to tyrannize over one another. So Allah, by His leave, guided those who believed in the Prophets to the Truth about which they had differed; AIIah guides whomever He pleases to the Right Way
Mankind is a single nation. So Allah raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people concerning that in which they differed. And none but the very people who were given it differed about it after clear arguments had come to them, envying one another. So Allah has guided by His will those who believe to the truth about which they differed. And Allah guides whom He pleases to the right path
Human beings were a single community, then Allah sent prophets as conveyers of good news and as warners and sent down with them the book containing the truth, so that it may (serve as a source of) judgment between human beings in (matters) in which they differed. And none differed there in except those who were given (the book containing prescribed laws), after (receiving) the clear proofs which had come to them, (and this they did) due to mutual envy. So Allah by His will, guided those who believed, in those (matters in) which they had differed from the truth. And Allah guides whom He wills towards the straight path.
Mankind had once been a single community. Allah then raised the Prophets to herald news of a good future and to warn, and He sent down with them the Book with the Truth to distinguish right from wrong in matters of dispute among mankind.h And, differed in it not but those to whom it had been given — after clear Verses had come to them — because of rivalry amongst themselves.h, Allah then guided those who believed so that what they contended in the dispute in it was based on Truth by His leave. And Allah guides whomsoever He wishes towards Straight Path
(In the beginning) all the people agreed upon the same Din (Religion. And later, when differences emerged amongst them,) Allah sent His Messengers as Bearers of good news and Warners and sent down with them the Book based on truth, so that it might judge those matters amongst the people in which they had developed differences. Then, only those very people whom the Book was given differed about it, despite the fact that the clear signs had come to them. (And they differed also) because of mere jealousy and malice amongst themselves. Then Allah, by His command, made the believers understand that matter of truth about which they had differed. And Allah guides whom He pleases to the straight road
The people used to be one nation, then God sent the prophets as bearers of good news and warners, and He sent down with them the Scripture with the facts so that they may judge between the people in what they were disputing. But after receiving the clarity, the people disputed in it due to animosity between them. And God guided those who believed with His permission regarding what they disputed in of the truth. And God guides whoever He wishes to a straight path
The people used to be one nation, then God sent the prophets as bearers of good news and warners, and He sent down with them the Book with the truth so that they may judge between the people in what they were disputing. But after receiving the clarity, the people disputed in it due to animosity between them. And God guided those who believed with His permission regarding what they disputed in of the truth. And God guides whoever He wishes to a straight path.
The people used to be one nation, then God sent the prophets as bearers of good news and warners, and He sent down with them the Book with the truth so that they may judge between the people in what they were disputing. But after receiving the clarity, the people disputed in it due to animosity between them. And God guided those who believed with His permission regarding what they disputed in of the truth. And God guides whoever He wishes to a straight path.
The people were one nation , so God sent the prophets, announcing good news and warners/givers of notice , and He descended with them The Book , with the truth/correct to judge/rule between the people in what they differed/disputed in it, and no (one) differed/disputed in it except those who were given it from after what the evidences came to them, oppression/transgression/corruption between them, so God guided those who believed, for what they differed/disputed in it from the truth , with His permission , and God guides whom He wills/wants to a straight/direct road/way
ALL MANKIND were once one single community; [then they began to differ -] whereupon God raised up the prophets as heralds of glad tidings and as warners, and through them bestowed revelation from on high, setting forth the truth, so that it might decide between people with regard to all on which they had come to hold divergent views. Yet none other than the selfsame people who had been granted this [revelation] began, out of mutual jealousy, to disagree about its meaning after all evidence of the truth had come unto them. But God guided the believers unto the truth about which, by His leave, they had disagreed: for God guides onto a straight way him that wills [to be guided]
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Mankind was one nation; so, Allah sent forth the Prophets, constant bearers of good tidings and constant warners, and He sent down with them the Book with the Truth, to judge among mankind concerning that in which they differed. And in no way did anyone differ concerning it except the ones to whom it was brought even after the supreme evidences had come to them, being inequitable among themselves; So Allah guided the ones who believed to the Truth, concerning which they differed, by His permission, and Allah guides whomever He decides to a straight Path
Mankind were one community, and Allah sent (unto them) prophets as bearers of good tidings and as warners, and revealed therewith the Scripture with the truth that it might judge between mankind concerning that wherein they differed. And only those unto whom (the Scripture) was given differed concerning it, after clear proofs had come unto them, through hatred one of another. And Allah by His Will guided those who believe unto the truth of that concerning which they differed. Allah guideth whom He will unto a straight path
At one time all people were only one nation. God sent Prophets with glad news and warnings. He sent the Book with them for a genuine purpose to provide the people with the ruling about disputed matters among them. No one disputed this matter except those who had already received evidence before. Their dispute was only because of their own hostility. To deal with this dispute, God, through His will, sent guidance to the believers. God guides to the right path whomever He wants
All men used to be a single ‘Ummah (i.e. on a single faith). Then (after they differed in matters of faith), Allah sent prophets carrying good news and warning, and sent down with them the Book with Truth to judge between people in matters of their dispute. But it was no other than those to whom it (the Book) was given who, led by envy against each other, disputed it after the clear signs had come to them. Then Allah, by His will, guided those who believed to the truth over which they disputed; and Allah guides whom He wills to the straight path
The people were one community (having one religion before their deviation). Allâh sent to them ‘Prophets’ as heralds and warners, and sent down with them the ‘Scripture’ in truth in order to judge between the people regarding that in which they had differed. No one differed over it but those who were given it, after the full knowledge of the Truth had come to them, due to jealous animosity among them. Consequently, Allâh delights in giving divine guidance to those who believe in Him regarding that over which they had differed by His permission. Allâh guides whom He wills to the straight path.
Mankind was all a single community (with a single faith). Then, (they differed and so) Allah raised prophets (among them) as bearers of good news, and as warners. He also revealed to them the scripture containing the truth, so it may settle matters about which people had differed among themselves. They did not (splinter and) differ until after the manifest proofs had already come to them; (and they differed) because of mutual hatred (and jealousy). Then, by His leave, Allah guided the believers towards the truth concerning all matters in which they had differed. Allah guides to the straight path whomever He wants
Humanity had once been united in one Faith but they differed, so Allâh sent Prophets to announce the Glad Tidings (of how to attain salvation) and to give (the people) sufficient warning (about how to avoid Hellfire). And We sent down with them the Scripture in truth in order to judge between the people regarding that in which they had differed. And none differed over it except for those who were given It after having received the Full Knowledge of the Truth, revolting among themselves. Then Allâh inspired those who adhered to the Faith (through His Word) to the Truth in which they differed. And Allâh inspires (His Word) to whom He pleases in order to lead him to the straight path.
Mankind was a single ‘Ummah (Nation) of common descent occupying a definite territory. By natural generation, numbers multiplied and were scattered in various directions and became disunited emotionally and mentally. There and then Allah sent Prophets as a spectacle and warning to all. He equipped them with the Book of Truth guiding into all truth in order to judge between people regarding issues of reason. Yet those who disputed its precepts were the same who were given the Book (Ahl Al-Kitab) imparting enough signs guiding them into illumination and mental enlightenment. But they were no longer disposed to the truth due to their mutual enmity and malignant intention. Nonetheless, Allah will guide the truth-seeking believers to His path. Allah guides whom He will to the path of righteousness
Humanity was once a single nation. Then Allah sent prophets, who brought good news and warnings, and He sent with them the Book containing the truth, providing rulings to help people solve their differences. This was due to the rivalry that arose from differences of interpretationafter clear signs had come to the People of The Book. However, Allah, by His authority, guided the believers to the truth regarding the point of disagreement. Allah guides to the straight path anyone who wants to be guided
Humanity had once been one community ˹of believers before they lost faith˺. Then Allah raised prophets as deliverers of good news and as warners, and revealed to them the Scriptures in truth to judge among people regarding their disputes. And no one disputed the Scriptures except the very people who received them after clear proofs had come to them—out of jealousy. Then Allah, by His grace, has guided the believers to the truth regarding those disputes. And Allah guides whoever He wills to the Straight Path.
People were one single community; then Allah sent the prophets as bringers of good news and warners and sent with them the book with the truth so that they would judge between people with regard to what they differed in � and they did not differ about it until it was given to them, after the clear proofs had come to them, out of transgression amongst each other � so Allah guided by His permission those who believed towards that of the truth which they differed in, and Allah guides whom He pleases unto a straight path.
People were once but one community. Then God sent forth prophets to give them joyful tidings and to warn them, and with these He sent down the Book with the Truth, that it might serve as arbiter in people‘s disputes. None disputed it save those to whom it was given, and that was through envy of one another, after veritable signs had been vouchsafed them. So God guided by His will those who believed in the Truth which had been disputed. God guides whom He will to a straight path
The people used to be one community when GOD sent the prophets as bearers of good news, as well as warners. He sent down with them the scripture, bearing the truth, to judge among the people in their disputes. Ironically, those who received the scripture were the ones who rejected any new scripture, despite clear proofs given to them. This is due to jealousy on their part. GOD guides those who believe to the truth that is disputed by all others, in accordance with His will. GOD guides whoever wills in a straight path
Human beings were [once] all one nation. God sent prophets carrying good news and warnings, and with them He sent the Book in Truth to judge between people in matters on which they differ. Yet rivalry between those who received it led them to disagreement, even after having received clear signs. God willingly guided believers to the truth about which they differed. God guides whoever wants to be guided into a straight path
Human beings were [once] all one nation. God sent prophets carrying good news and warnings, and with them, He sent the Book in truth to judge between people in matters on which they differ. Yet rivalry between those who received it led them to disagreement, even after having received clear signs. God willingly guided believers to the truth about which they differed. God guides whoever wants to be guided into a straight path
The people were one community; So, Allah missioned the prophets, preachers and Warners. And He sent down with them the Book, by the right, to judge between the people in what they differed in it. And they did not differ in it, except those who were given it after the proof had come to them - out of hostility between them. So, Allah guided those who believed for what they have differed in it among the right, with his permission. And Allah guides whom He wills to a straight path.
(All) Mankind was but a single nation, then Allah raised Prophets as bearers of good tidings and warners, and He sent down with them the Book with the Truth that it might judge between people on that wherein they differed. And none were at odds over it, except those very (people) whom it was given unto, after clear arguments had come to them, revolting among themselves. So Allah guided by His Will, those who believed regarding that which people had differed about the truth. And Allah guides whomever He wills to the Straight Path.
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Mankind were one community. (Nature's provision was abundant and open for all (2:36). Then Satan, their selfish desire, divided them (10:19)) Allah sent Prophets as heralds of good news and as Warners. He sent down with them the Scripture with the Truth to judge among people in their differences. After the Prophet passed on, people started differing in the Scripture that was given to them with clear verses. And they did so in stubborn rivalry. Allah by His Will keeps the sincere believers guided in Truth concerning whatever differences arise among them. Allah guides people according to His Laws. (Using your faculties of listening, observing and reasoning will help you achieve guidance, while selfishness, arrogance and blind following will lead people astray (2:170), (6:56), (40:35), (41:17))
(All) people are a single nation; so Allah raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people in that in which they differed; and none but the very people who were given it differed about it after clear arguments had come to them, revolting among themselves; so Allah has guided by His will those who believe to the truth about which they differed and Allah guides whom He pleases to the right path
Mankind were one community, then they differed among themselves, so ALLAH raised Prophets as bearers of good tidings and as warners, and sent down with them the book containing the truth that HE might judge between the people wherein they differed. But then they began to differ about the Book, and none differed about it except those to whom it was given, after clear Signs had come to them, out of envy towards one another. Now has ALLAH, by HIS command, guided the believers to the truth in regard to which they (the unbelievers) differed; and ALLAH guides whomsoever HE pleases to the right path
Mankind was one community; then God sent the prophets as bearers of glad tidings and as warners. And with them He sent down the Book in truth, to judge among mankind concerning that wherein they differed. And only they who were given it differed concerning it, after clear proofs came to them, out of envy among themselves. Then God guided those who believe to the truth of that wherein they differed, by His Leave. And God guides whomsoever He will unto a straight path
Mankind was a single nation, and Allah sent messengers with glad tidings and warning; And with them He sent down the Book in Truth to judge between people in matters where they (the people) differed: but the People of the Book, after the clear Signs came to them, did not differ among themselves, except those with selfishness and rejection. Allah by His Grace guided the believers to the Truth concerning that in what they differed. And Allah guides whom He wills to a Straight Path
Mankind was a single community, and God sent Messengers with good news and warnings. Alongside them, He revealed the Scripture with the truth to judge between people in their disputes. It was only after receiving clear proofs that they began to differ, due to mutual envy. By His will, God guided the believers to the truth about which they had disputed. God guides whom He wills onto a straight path.
Humanity used to be one community; then God sent the prophets, bringing good news and giving warnings. And He sent down with them the Scripture, with the truth, to judge between people regarding their differences. But none differed over it except those who were given it—after the proofs had come to them—out of mutual envy between them. Then God guided those who believed to the truth they had disputed, in accordance with His will. God guides whom He wills to a straight path.
Mankind was [of] one religion [before their deviation]; then Allah sent the prophets as bringers of good tidings and warners and sent down with them the Scripture in truth to judge between the people concerning that in which they differed. And none differed over the Scripture except those who were given it - after the clear proofs came to them - out of jealous animosity among themselves. And Allah guided those who believed to the truth concerning that over which they had differed, by His permission. And Allah guides whom He wills to a straight path
Mankind was one nation, then God raised the prophets as heralds of glad tidings and warners, and sent down with them the Book with the truth, to judge between mankind in that in which they disagreed; and none disagreed concerning it except those who were given it after the clear proofs came to them, envy between them; and God guided those who believed to the truth concerning which they disagreed with His permission, and God guides whom He wills to a straight way.
Mankind was one single nation, and God sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish contumacy. God by His Grace Guided the believers to the Truth, concerning that wherein they differed. For God guided whom He will to a path that is straight
Mankind was one single nation, and Allah sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish contumacy. Allah by His Grace Guided the believers to the Truth, concerning that wherein they differed. For Allah guided whom He will to a path that is straight
أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُوا۟ ٱلۡجَنَّةَ وَلَمَّا یَأۡتِكُم مَّثَلُ ٱلَّذِینَ خَلَوۡا۟ مِن قَبۡلِكُمۖ مَّسَّتۡهُمُ ٱلۡبَأۡسَاۤءُ وَٱلضَّرَّاۤءُ وَزُلۡزِلُوا۟ حَتَّىٰ یَقُولَ ٱلرَّسُولُ وَٱلَّذِینَ ءَامَنُوا۟ مَعَهُۥ مَتَىٰ نَصۡرُ ٱللَّهِۗ أَلَاۤ إِنَّ نَصۡرَ ٱللَّهِ قَرِیبࣱ ٢١٤
Do you suppose that you will enter the Garden without first having suffered like those before you? They were afflicted by misfortune and hardship, and they were so shaken that even [their] messenger and the believers with him cried, ‘When will God’s help arrive?’ Truly, God’s help is near
Or do you think that you will enter Paradise while trials have not yet come to you like those who passed away before you? Adversity and affliction befall them and were so shaken that even the Messenger and those who believed with the Messenger said: "When will help of Allah come?" (They were told) Yes! Certainly, the help of Allah is near!
Deem ye that ye will enter the Garden while ye hath not come upon you the like of that which came upon those who have passed away before you There touched them adversity and distress, and shaken were they, until the apostle and those who believed with him said; when cometh the succour of Allah! Lo! verily Allah's succour is nigh
Do you think you will find your way to Paradise even though you have not known what the others before you have gone through? They had suffered affliction and loss, and were shaken and tossed about so that even the Apostle had to cry out with his followers: "When will the help of God arrive?" Remember, the help of God is ever at hand
Or did you think you will enter Paradise without being tried with the distressing trials of those before you? They were tried and shaken with such hardship and calamity that the Rasul and the believers with him exclaimed, “When will Allah’s help come?” Undoubtedly, the help of Allah is near.
Or did you suppose that you would enter the Garden without facing the same as those who came before you? Poverty and illness afflicted them and they were shaken to the point that the Messenger and those who had iman with him said, ´When is Allah´s help coming?´ Be assured that Allah´s help is very near.
Do you suppose that you shall enter paradise though there has not yet come to you the like of [what befell]those who went before you? Stress and distress befell them and they were convulsed until the apostle and the faithful who were with him said, ‘When will Allah’s help [come]?’ Look! Allah’s help is indeed near
(Given the history of humankind in this world,) do you think that you will enter Paradise while there has not yet come upon you the like of what came upon those who passed away before you? They were visited by such adversities and hardships, and were so shaken as by earthquake that the Messenger and those who believed in his company nearly cried out: "When comes God’s help?" Beware! the help of God is surely near
Do you think that you will enter Paradise, while there has not yet come upon you the like of that which befell those who passed away before you? Distress and afflictions befell them, and they were made to suffer the violent tremors, so that the Messenger and those who believed along with him spoke out, `When (will come) the help of Allah?' (Then they were told), `Behold! surely, the help of Allah is always nearby.
Or did you suppose you should enter Paradise without there had come upon you the like of those who passed away before you? They were afflicted by misery and hardship and were so convulsed, that the Messenger and those who believed with him said, 'When comes God's help?' Ah, but surely God's help is nigh
Did you think that you enter paradise while (test) has not come to you like (it came) to those who passed away before you? Hardship and suffering happened to them, and they were so shaken that even the messenger and those who believed with him said: “When is God’s help (coming)?” Be aware that God’s help is near.
Do you dreaming on entering to the Paradise without passing through the trials that people before you had to go through? They faced such hardships that even their prophets and the most believers cried: “Will God’s promise ever come true?” Rest assured that the Lord’s help will arrive very soon (after all, what is a few years earthly time of hardship compared to the eternal life of the human being?
Or do you think that you will enter paradise without such things coming to you as came to those who passed away before you? They encountered suffering and adversity, and were so shaken in spirit, that even the messenger and those of faith who were with him cried, “When will come the help of God.” Indeed the help of God is near
Or did youpl expect to enter the Garden (of Paradise) before the like of (the trials that befell) those who passed on before you had befallen you? Misery and adversity afflicted them, and they were shaken as with an earthquake, until the Messenger and those who believed with him would say, “When is Allah’s support (coming)?” Undoubtedly, Allah’s support is indeed near.
Did ye count to enter Paradise, while there had nothing come to you like those who passed away before you; there touched them violence and harm, and they were made to quake, until the Apostle and those who believed with him said, 'When (comes) God's help? Is not God's help then surely nigh?
Are you under the illusion that you will enter Paradise whereas the suffering, which came to those before you, has not yet come to you? Hardship and adversity befell them and they were shaken, to the extent that the Noble Messenger and the believers along with him said, "When will the help of Allah come?"; pay heed! Allah’s help is surely near
Or do you think that you will enter the paradise while the example of those who had gone before you has not yet come unto you. They were touched by the adversity and the hardship and they were shaken to the foundation until the messenger and those with him said, “When will the help of Allah come?” Truly the help of Allah indeed is most near.
Did ye think ye should enter paradise, when as yet no such thing had happened unto you, as hath happened unto those who have been before you? They suffered calamity, and tribulation, and were afflicted; so that the apostle, and they who believed with him, said; when will the help of God come? Is not the help of God nigh
Did you count on entering Paradise, while there had nothing come to you like that which came to those who passed away before you; they encountered affliction and adversity, and they were made to quake, until the Messenger and those who believed with him said, "When (comes) Allah´s help? Surely, Allah´s help is nigh?
Or did you suppose that you would go to Paradise untouched by that endured by those before you! Affliction and adversity befell them; and they were shaken until the Messenger, and those who believed with him, said: 'When will the victory of Allah come? ' Is it not so that the victory of Allah is near
Think ye to enter Paradise, when no such things have come upon you, as on those who flourish before you? Ills and troubles tried them; and so tossed were they by trials, that the Apostle and they who shared his faith, said, "When will the help of God come?" - Is not the help of God nigh
Have you assessed that you can enter Paradise but the conditions (of trial) have not yet touched you — what went with the people before you. Suffering and adversity afflicted them and they were completely shaken, until the Messenger and the people who Believed with him come to say: “At what stage (comes) the help from Allah?” Behold! Certainly, the help from Allah is very near
Or assumed you that you would enter the Garden while approaches you not the likeness of those who passed away before you? Desolation and tribulation afflicted them. And they are so convulsed that even the Messenger says, and those who believed with him: When will there be help from God? No doubt, truly, the help of God is Near.
Do you think that you should enter Paradise without difficulties like what came to those who passed this way before you? They faced suffering and adversity. They were so shaken that even the messenger and those who joined him in faith cried, “When will Allah’s help come?” Truly, the help of Allah is near!
Do you think that you will enter Paradise without any trials while you have known the examples of those who passed away before you? They were afflicted with suffering and adversity and were so violently shaken up that even the Messenger and the believers with him cried out: "When will Allah’s help come?" Then they were comforted with the words, Be aware! Allah’s help is ever close
Do you think that you will enter Paradise without undergoing such trials as were experienced by the believers before you? They met with adversity and affliction and were so shaken by trials that the Prophet of the time and his followers cried out: "When will Allah´s help come"? (Then they were comforted with the good tidings): "Yes, Allah´s help is near."
Or do you think that you will enter the Garden, while there has not yet befallen you the like of what befell those who have passed before you. Distress and affliction befell them and they were shaken violently, so that the Messenger and those who believed with him said: When will the help of Allah come? Now surely the help of Allah is nigh
Do you think that you will enter the garden while there has not yet come upon you the like of (that which came upon) those who passed away before you? Distress and harm befell them and they were shaken to the extent that the messenger and those who believed with him said, "When will Allah's help come?" Beware ! Allah's help is near.
Do you think that you shall enter Paradise and hasn't come to you as yet the kind of what came to those who passed away before you? Pain and loss afflicted them, and they were severely shaken till the Messenger and those who believed with him, cried out, "Where is Allah's help?" , Allah's help is indeed near, isn't it?
Do you think that you will enter Paradise (for nothing, without any trial,) whilst you have not yet undergone the predicament of those who passed away before you? They were afflicted with a diversity of sufferings and hardships and were jolted (in such a manner) that the Messenger (himself) and his companions in faith (too) cried out: ‘When will the help of Allah arrive?’ Beware! The help of Allah is definitely at hand
Or did you expect that you would enter Paradise, while the example of those who were before you came to you; they were stricken with adversity and hardship, and they were shaken until the messenger and those who believed with him said: "When is God's victory" Yes indeed, God's victory is near
Or did you expect that you would enter the Paradise, while the example of those who were before you came to you; they were stricken with adversity and hardship, and they were shaken until the messenger and those who believed with him said: "When is the victory of God?" Yes indeed, the victory of God is near.
Or did you expect that you would enter Paradise, while the example of those who were before you came to you; they were stricken with adversity and hardship, and they were shaken until the messenger and those who believed with him said: "When is the victory of God?" Yes indeed, the victory of God is near.
Or (have) you thought/supposed that you enter the Paradise and (the) example of those who past/expired from before you (E) did not come to you, the misery/hardship and the calamity touched them, and they were shaken until the messenger and those who believed with him say: "When (is) God's victory/aid?" Is it not (that) God's victory/aid (is) near/close?"
[But] do you think that you could enter paradise without having suffered like those [believers] who passed away before you? Misfortune and hardship befell them, and so shaken were they that the apostle, and the believers with him, would exclaim, "When will God's succour come?" Oh, verily, God's succour is [always] near
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Or (even) did you reckon that you should enter the Garden, while as yet there had not come up to you the like of (the ones) who passed away even before you? Misery and tribulation touched them, and (they) were shaken until the Messenger and the ones who believed with him said, "When does victory from Allah (come)?" Verily, victory from Allah is surely near
Or think ye that ye will enter paradise while yet there hath not come unto you the like of (that which came to) those who passed away before you? Affliction and adversity befell them, they were shaken as with earthquake, till the messenger (of Allah) and those who believed along with him said: When cometh Allah's help? Now surely Allah's help is nigh
Would you think that you could go to Paradise without experiencing the kind of suffering others have experienced before you? Distress and afflictions battered them until the Messenger and the believers said, "When will God send help?" Certainly God's help is near
Do you think that you will enter Paradise while you have not yet been visited by (difficult) circumstances like those that were faced by the people who passed away before you? They were afflicted by hardship and suffering, and were so shaken down that the prophet, and those who believed with him, started saying: .When (will come) the help of Allah?. (Then, they were comforted by the Prophet who said to them) ‘Behold, the help of Allah is near.‘
Or do you think that you will enter Al-Jannah, (Paradise), without being exposed to hardship as they had faced those who passed away before you? They were touched by destitution and affliction and were shaken till the ‘Messenger’ and the Monotheistic Believers with him said: "When (will come) the help of Allâh?" Absolutely, the help of Allâh is so near.
Did you think that you would enter paradise (without a test)? You have not yet faced the kind of trials that the people in the past _ (the believers) _ had to undergo. They were afflicted with (bitter) adversity aqnd suffering. They were shaken up so severely (by the trial) that the prophets and the believers who followed them, cried out, "Where is Allah´s help?" (They were told), "Yes! The help of Allah is close by!"
Or do you think you will be admitted into Al-Jannah without being exposed to hardship as they had faced those who passed away before you? They were touched by destitution and affliction, and were shaken till the Messenger and the Monotheistic Believers with him said: ‘When will come the help of Allâh?’. Now, absolutely, the help of Allâh is so near.
Or did you people who conformed to Islam think you would qualify to reside in Paradise before enduring hardship and trials determining your real qualities of endurance and inclination, trials similar to your predecessors’ subjection! They were so stricken by misfortunes and calamities that they trembled and quaked in fear to the point that the Prophet himself and those in his line expressed their thoughts: "When shall Allah’s promised victory come to pass?" Allah’s assistance is indeed near; He is the relief for such persons when in trouble
Did you think of going to Paradise without experiencing the difficulties of those who came before you? They were struck by misfortune and hardships, and were subjected to Earthquakes, even the messenger of that timeand those who believed him cried out: “When will Allah’s help come?” Beware, the help of Allah is near.
Do you think you will be admitted into Paradise without being tested like those before you? They were afflicted with suffering and adversity and were so ˹violently˺ shaken that ˹even˺ the Messenger and the believers with him cried out, “When will Allah’s help come?” Indeed, Allah’s help is ˹always˺ near.
Or did you count on entering the garden (of paradise) without facing something similar to those who went before you? Adversity and hardship befell them and they shook until the messenger and those with him said: When comes the help from Allah? But no, the help from Allah is close.
Or did you suppose that you would enter Paradise untouched by the suffering endured by those before you? Affliction and adversity befell them; and so shaken were they that each apostle, and those who shared his faith, cried out: ‘When will God‘s help come?‘ Surely God‘s help is ever near
Do you expect to enter Paradise without being tested like those before you? They were tested with hardship and adversity, and were shaken up, until the messenger and those who believed with him said, "Where is GOD's victory?" GOD's victory is near.
Or do you think you will enter Heaven without experiencing the trials of those who were before you. They experienced misery, hard times, and they were so shaken that even their messenger and the believers with him cried, "When will God's help arrive?" Truly, God's help is near.
Or do you think you will enter Heaven without experiencing the trials of those who were before you? They experienced misery, hard times, and they were so shaken that even their messenger and the believers with him cried, “When will God's help arrive?” Truly, God's help is near.
Or do you consider entering Paradise, and have not come to you an example of those who passed away before you? They were touched with the adversity and the bane, and they earthquakes until the Messenger and those who believed with him say, “When is Allah’s victory?” verily that Allah’s victory is near.
Or did you suppose you would enter Paradise untouched by the suffering which was endured by those before you? They were afflicted by distress and adversity and were so shakened that the Messenger and those who believed with him said, 'When will Allah's help (come) ?' Surely Allah's help is (always) nigh!
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Do you expect to achieve Paradise here and there without being tested as the previous generations were tested? They had to go through hardship and adversity such that they were shaken up. (Unity of mankind will not be easy to attain. The differences of race, ethnicity, creed, color, lineage, wealth and nationalism would be the barriers to surmount). The hardships in the way of this Benevolent Revolution have tasked the hearts and minds of Messengers and their believing companions till they said, "When will come Allah's help?" But, once this Revolution gets going, Allah's help is near
Or do you think that you would enter the garden while yet the state of those who have passed away before you has not come upon you; distress and affliction befell them and they were shaken violently, so that the Messenger and those who believed with him said: When will the help of Allah come? Now surely the help of Allah is nigh
Do you think that you will enter heaven while there has not come to you the like of that which came to those who passed away before you? Poverty and afflictions befell them and they were violently shaken until the Messenger and those who believe along with him said, `When will the help of ALLAH come?' Yea, surely the help of ALLAH is nigh
Or did you suppose that you would enter the Garden without there having come to you the like of that which came to those who passed away before you? Misfortune and hardship befell them, and they were so shaken that the Messenger and those who believed with him said, “When will God’s Help come?” Yea, surely God’s Help is near
Or do you (people) think that you shall enter the Garden (Paradise) without the many (trials) as (they) came to those who passed away before you? They faced suffering and grief, and were so shaken in spirit that even the Prophet (Muhammad) and those of faith who were with him cried: "When (will come) the help of Allah?" Oh! Surely, the help of Allah is (always) near
Do you presume you will enter Paradise without undergoing the trials faced by those before you? They were afflicted with hardship and adversity, and were so shaken, that even the Messenger and those who believed with him cried out, “When will God’s help come?” Surely, God’s help is near.
Or do you expect to enter Paradise before the example of those who came before you had reached you? Adversity and hardship had afflicted them, and they were so shaken up, that the Messenger and those who believed with him said, 'When is God's victory?' Indeed, God's victory is near
Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until [even their] messenger and those who believed with him said,"When is the help of Allah ?" Unquestionably, the help of Allah is near
Or you think that you will enter the Garden; and when the similitude of of those who passed away before you has come to you. They were afflicted by misery and hardship, and they were made to quake, until the messenger and those who believed with him said, 'When is God's help?' Lo, indeed God's help is near.
Or do ye think that ye shall enter the Garden (of bliss) without such (trials) as came to those who passed away before you? they encountered suffering and adversity, and were so shaken in spirit that even the Apostle and those of faith who wer e with him cried: "When (will come) the help of God?" Ah! Verily, the help of God is (always) near
Or do ye think that ye shall enter the Garden (of bliss) without such (trials) as came to those who passed away before you? they encountered suffering and adversity, and were so shaken in spirit that even the Messenger and those of faith who were with him cried: "When (will come) the help of Allah?" Ah! Verily, the help of Allah is (always) near
یَسۡءَلُونَكَ مَاذَا یُنفِقُونَۖ قُلۡ مَاۤ أَنفَقۡتُم مِّنۡ خَیۡرࣲ فَلِلۡوَ ٰلِدَیۡنِ وَٱلۡأَقۡرَبِینَ وَٱلۡیَتَـٰمَىٰ وَٱلۡمَسَـٰكِینِ وَٱبۡنِ ٱلسَّبِیلِۗ وَمَا تَفۡعَلُوا۟ مِنۡ خَیۡرࣲ فَإِنَّ ٱللَّهَ بِهِۦ عَلِیمࣱ ٢١٥
They ask you [Prophet] what they should give. Say, ‘Whatever you give should be for parents, close relatives, orphans, the needy, and travellers. God is well aware of whatever good you do
They ask you (Muhammad) what they should spend (in charity). Say: “Whatever you spend of good must be for parents, kindred, orphans, the poor, the travelers, and whatever good deeds you do. Indeed Allah is Well-informed of it.”
They ask thee regarding whatsoever they shall expend. Say thou: whatsoever ye expend of wealth, let it be for the parents and kindred and orphans and the needy and the wayfarer and whatever good ye do, verily Allah is the Knower thereof
They ask you of what they should give in charity. Tell them: "What you can spare of your wealth as should benefit the parents, the relatives, the orphans, the needy, the wayfarers, for God is not unaware of the good deeds that you do."
They ask you what and to whom they should unrequitedly give in the way of Allah. Say, “Whatever good you give should be for parents, relatives, orphans, the needy and travelers who are far from their homes. Whatever good you do, Allah (as the creator of your actions with His Names) is well aware.
They will ask you what they should give away. Say, ´Any wealth you give away should go to your parents and relatives and to orphans and the very poor and travellers.´ Whatever good you do, Allah knows it.
They ask you as to what they should spend. Say, ‘Whatever wealth you spend, let it be for parents, relatives, orphans, the needy, and the traveller.’ And whatever good that you may do, Allah indeed knows it
They ask you what they will spend (to provide sustenance for the needy). Say: "Whatever you spend of your wealth is for (your) parents and the near relatives, and the (needy) orphans, the destitute, and the wayfarer. Whatever good you do, surely God has full knowledge of it
They question you as to what they should spend (to seek the pleasure of Allah). Say, `Whatever of good and abundant wealth you spend, should be for parents and near of kin, and the orphans and the needy, and the wayfarer. And whatever good you do, surely Allah knows it fully well.
They will question thee concerning what they should expend. Say: 'Whatsoever good you expend is for parents and kinsmen, orphans, the needy, and the traveller; and whatever good you may do, God has knowledge of it.
They ask you about what they should spend. Say: “Whatever you spend from good (things) is for the parents and the relatives (and close ones) and the orphans and the needy and the travelers (in need). And anything good you do, God knows about it.”
People ask you about the charity. Let them know that God is aware (and pleased of) of People’s charitable contributions. Therefore, be charitable to your parents, near ones, people in need and the travelers in distress
They ask you what they should give. Say, “Whatever you give that is good, is for parents, family, orphans, those in want, and for displaced persons.” And whatever you do that is good, God knows it well
They ask yousg what they should spend. Say, “Whatever good (offering) you spend is for the parents and the kinsfolk and the orphans and the destitutepl and the traveler in need. For whatever good youpl do, Allah is All-Knowing of it.
They will ask thee what they are to expend in alms: say, 'Whatsoever good ye expend it should be for parents and kinsmen, and the orphan and the poor, and the son of the road; and whatsoever good ye do, verily, of it God knows.
They ask you what they should spend; say, "Whatever you spend for good, is for parents and near relatives and orphans and the needy and the traveller"; and whatever good you do, indeed Allah knows it
They ask you [O Muhammad] about what they should spend. Say, “Whatever you spend of good should be for the parents and the near of kin, and the orphans, and the needy ones, and the wayfarer. And whatever you do of good truly Allah indeed is All-knowing about it.”
They will ask thee what they shall bestow in alms: Answer, the good which ye bestow, let it be given to parents, and kindred, and orphans, and the poor, and the stranger. Whatsoever good ye do, God knoweth it
They will ask you what they are to expend in alms: say, "Whatsoever good you expend it should be for parents and kinsmen, and the orphan and the poor, and the son of the road (wayfarers); and whatsoever good you do, verily, of it Allah is Aware.&quo;
They will question you about what they should spend (in charity). Say: 'Whatever good you spend is for (your) parents, kinsmen, orphans, the needy, and the destitute traveler. Allah is Aware of whatever good you do.
They will ask thee what they shall bestow in alms. SAY: Let the good which ye bestow be for parents, and kindred, and orphans, and the poor, and the wayfarer; and whatever good ye do, of a truth God knoweth
They ask you what they should spend (in the way of Allah). Say: whatever you spend out of (your) possessions — so (it is) for parents and close relations and the weaker class of people and those in need and who has become penniless while in travel. And whatever good you do, then indeed, Allah is fully Aware of it
They ask thee what they should spend. Say: Whatever you spent for good is for the ones who are your parents and the nearest kin and the orphans and the needy and the traveler of the way. And whatever good you accomplish, then, truly, God is Knowing of it.
They ask what they should spend [in charity]. Say, “Whatever you can spend with goodness for parents, relatives, orphans, those in need, and travelers. Allah knows whatever you do that is good.”
They ask you what they should spend in charity. Say: "Whatever you spend with a good heart, give it to parents, relatives, orphans, the helpless, and travellers in need. Whatever good you do, Allah is aware of it
The people ask, "What should we spend?" Tell them, "Whatever you spend, spend for your parents, your relatives, orphans, the needy and the wayfarer; and whatever good you do, Allah has knowledge of it
They ask thee as to what they should spend. Say: Whatever wealth you spend, it is for the parents and the near of kin and the orphans and the needy and the wayfarer. And whatever good you do, Allah surely is Knower of it
They ask you what they should spend, say, "Whatever you spend of good, is then for the parents and the relatives and the orphans and the needy and the wayfarer, and whatever of good you do, Allah certainly has knowledge of it."
They ask you what is it that they should spend. Say, "That which you spend of good ought to be for parents, near onesh, orphans, the poor and the wayfarer . And whatever good you do, Allah is indeed aware of it ."
They ask you what they should spend (in the way of Allah). Say: ‘Whatever wealth you spend (is right), but the deserving ones are your parents and close relatives and orphans and the needy and the wayfarers. And whatever good you do, Allah indeed knows it full well.
They ask you what they should spend, Say: "What you spend out of goodness should go to your family and the relatives and the orphans, and the needy, and the wayfarer. And any good you do, God is fully aware of it."
They ask you what they should spend, say: "What you spend out of goodness should go to your family and the relatives and the orphans, and the needy, and the wayfarer. And any good you do, God is fully aware of it."
They ask you what they should spend, say: "What you spend out of goodness should go to your family and the relatives and the orphans, and the needy, and the wayfarer. And any good you do, God is fully aware of it."
They ask/question you what (should) they spend, say: "What you spend from goodness/wealth , so to the parents, and the nearest/closest, and the orphans , and the poorest of poor/poor oppressed, and the traveler/stranded traveler, and what you make/do from goodness , so then God (is) with it knowledgeable."
THEY WILL ASK thee as to what they should spend on others. Say: "Whatever of your wealth you spend shall [first] be for your parents, and for the near of kin, and the orphans, and the needy, and the wayfarer; and whatever good you do, verily, God has full knowledge thereof."
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They ask you what (things) they should expend, Say, "Whatever charity you expend is for parents and nearest kin, and orphans, and the indigent, and the wayfarer; and whatever charity you perform, then surely Allah is Ever-Knowing of it."
They ask thee, (O Muhammad), what they shall spend. Say: that which ye spend for good (must go) to parents and near kindred and orphans and the needy and the wayfarer. And whatsoever good ye do, lo! Allah is Aware of it
They ask you what to spend for the cause of God. (Muhammad) tell them that whatever you spend, give it to your parents, the orphans, the destitute, and those who may be in urgent need of money whilst on a journey. Whatever good you do, God certainly is Aware of it
They ask you as to what they should spend. Say: .Whatever good you spend should be for parents, kinsmen, orphans, the needy and the wayfarer; and whatever good you do, Allah is all-aware of it
They ask you, (O’ Muhammad), what they will expend. Say: "Whatever money you (desire to spend it on charity), spend it on your parents and relatives, as well as on the orphans, on the needy ones, and on the (hopeless) wayfarer. Thus, whatever good you do, (be sure that) Allâh is Fully Aware of it."
They ask you as to what (and on whom) should they spend. Say, "Whatever good you do (and the money you spare) should (first) be for your parents and the near ones, and (then) for the orphans, the needy and the wayfarers. Indeed, Allah knows well whatever good you do!"
They ask you what they should spend. Say: ‘Whatever you spend of good must be for parents and relatives, the orphans, the needy ones and the (hopeless) traveler. So whatever good deed you do, (be sure that) Allâh is Fully Aware of it ’.
They ask you, O Muhammad, what they should spend and to whose benefit. Say to them: spend in benevolence of whatever you righteously earned and regard the prior claims of family ties naturally owed to parents and kin and out of humanitarian duty owed to orphans and the needy and to those lacking means of transportation and journey on foot. And whatever divine deed you do shall come to Allah’s awareness
They ask you what they should spend their wealthon; tell them: “Spend on your parents, relatives, orphans, the needy and the travellers”. Whatever good you have done Allah is the Knower and is fully awareof it
They ask you ˹O Prophet in˺ what ˹way˺ they should donate. Say, “Whatever donations you give are for parents, relatives, orphans, the poor, and ˹needy˺ travellers. Whatever good you do is certainly well known to Allah.”
They ask you what they should spend, say: whatever good you spend, it should be for the parents and relatives and the orphans and poor and travellers, and whatever good you do, Allah knows of it.
They will ask you about almsgiving. Say: ‘Whatever you give in charity shall go to parents and to kin, to the orphans and to the destitute, and to the traveller in need. God is fully aware of whatever good you do.‘
They ask you about giving: say, "The charity you give shall go to the parents, the relatives, the orphans, the poor, and the traveling alien." Any good you do, GOD is fully aware thereof.
They ask you [Prophet] what they should contribute. Say, "The possessions you contribute should be for parents, relatives, orphans, the poor, and the stranded traveler." God is fully aware of all the good you do.
They ask you [Prophet] what they should contribute. Say, “The possessions you contribute should be for parents, relatives, orphans, and the disabled.” God is fully aware of all the good you do.
They are asking you what they are spending? Say, “Whatever you spend from goodness is for the parents, and the relatives, and the orphans, and the needy persons, and the wayfarers. And whatever you are doing from goodness, Surely Allah is Knowledgeable with it.
They ask you (O' Muhammad) what they should spend; say: 'Whatever you spend that is good, (from your material and spiritual wealth to avail) for parents, relatives, the orphans, the needy, and the traveller; and whatever you do that is good, verily Allah is All-Knowing of it '
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A crucial step toward the establishment of this Unified Order will be the equitable distribution of wealth. People ask you, O Messenger! "What should we spend in the Cause of Allah?" Say, "Although welfare of the entire society would remain the ultimate objective, begin this goodness with your parents, family and relatives, orphans, widows, and those who are left helpless, those whose hard earned income is insufficient to meet their basic needs, those whose businesses have stalled, and those who have lost their jobs, also the needy wayfarer, the homeless son of the street, and the one who has come to your town in a destitute condition." And whatever good you do, Allah is Aware of it
They ask you as to what they should spend. Say: Whatever wealth you spend, it is for the parents and the near of kin and the orphans and the needy and the wayfarer, and whatever good you do, Allah surely knows it
They ask thee what they shall spend. Say, `Whatever of good and abundant wealth you spend should be for parents and near relatives and orphans and the needy and the wayfarer. And whatever good you do, surely ALLAH knows it perfectly well.
They ask thee what they should spend. Say, “Let whatever of your wealth you spend be for parents, kinsfolk, orphans, the indigent, and the traveler. Whatever good you do, truly God knows it.
They ask you (O Prophet), what they should spend (in charity). Say: "Whatever you spend is good, (it) must be for parents and relatives, and orphans, and those in want, and for the wayfarers. And whatever you do (for them) that is good, Allah knows it well."
They ask you about what they should spend. Respond, “Whatever you spend should be for parents, relatives, orphans, the poor, and the person on the path. Whatever good you do, God is fully aware of it.”
They ask you what they should give. Say, 'Whatever charity you give is for the parents, and the relatives, and the orphans, and the poor, and the wayfarer. Whatever good you do, God is aware of it
They ask you, [O Muhammad], what they should spend. Say, "Whatever you spend of good is [to be] for parents and relatives and orphans and the needy and the traveler. And whatever you do of good - indeed, Allah is Knowing of it."
They will ask you what they are to spend. Say, 'What you spend of good, then for the parents and the nearer relatives and the orphans and the poor and the wayfarer;’ and what you do of good, then indeed, God knows it.
They ask thee what they should spend (In charity). Say: Whatever ye spend that is good, is for parents and kindred and orphans and those in want and for wayfarers. And whatever ye do that is good, -God knoweth it well
They ask thee what they should spend (In charity). Say: Whatever ye spend that is good, is for parents and kindred and orphans and those in want and for wayfarers. And whatever ye do that is good, -Allah knoweth it well
كُتِبَ عَلَیۡكُمُ ٱلۡقِتَالُ وَهُوَ كُرۡهࣱ لَّكُمۡۖ وَعَسَىٰۤ أَن تَكۡرَهُوا۟ شَیۡءࣰا وَهُوَ خَیۡرࣱ لَّكُمۡۖ وَعَسَىٰۤ أَن تُحِبُّوا۟ شَیۡءࣰا وَهُوَ شَرࣱّ لَّكُمۡۗ وَٱللَّهُ یَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ ٢١٦
Fighting is ordained for you, though you dislike it. You may dislike something although it is good for you, or like something although it is bad for you: God knows and you do not.’
Fighting (in Allah’s cause) is ordained for you (Muslims) though you dislike it. It may be that you dislike a thing and it is good for you, and you like a thing and it is bad for you. Allah knows but you don’t know.
Prescribed unto you is fighting, albeit it is abhorrent unto you. Belike ye abhor at thing whereas it is good for you, and belike ye desire a thing whereas it Is bad for you. And Allah knowcth and ye know not
Enjoined on you is fighting, and this you abhor. You may dislike a thing yet it may be good for you; or a thing may haply please you but may be bad for you. Only God has knowledge, and you do not know
Fighting has been ordained for you, even though you despise it. Perhaps you dislike a thing that is good for you and like a thing that is bad for you. Allah knows, but you know not.
Fighting is prescribed for you even if it is hateful to you. It may be that you hate something when it is good for you and it may be that you love something when it is bad for you. Allah knows and you do not know.
Warfare has been prescribed for you, though it is repulsive to you. Yet it may be that you dislike something while it is good for you, and it may be that you love something while it is bad for you, and Allah knows and you do not know
Prescribed for you is fighting, though it is disliked by you. It may well be that you dislike a thing but it is good for you, and it may well be that you like a thing but it is bad for you. God knows, and you do not know
Fighting has been ordained for you, though it is hard for you. But it may be that a thing is hard upon you though it is (really) good for you, and it may be that you love a thing while it is bad for you. Allah knows (all things) while you do not know
Prescribed for you is fighting, though it be hateful to you. Yet it may happen that you will hate a thing which is better for you; and it may happen that you will love a thing which is worse for you; God knows, and you know not
Fighting is prescribed to you, even though you do not like it. You may dislike something, and it is good for you, and you may like something and it is bad for you. God knows and you do not know.
Fighting (for the cause of the Lord) is already imposed upon you as a duty. You may not like the idea of fighting; however, there are so many things that you resent them and they are good for you. On the contrary, there are many things that look good at first sight but are bad for you. God knows [what is good or bad for you] while you do not know
Fighting is prescribed for you though you dislike it. But it is possible that you may dislike a thing that is good for you, and that you may love a thing that is harmful to you, but God knows and you know not
Combat has been prescribed upon youpl, even though you dislike it. But it may be that youpl dislike something while it is good for you, and it may be that you like something while it is bad for you. For Allah knows, and youpl know not.
Prescribed for you is fighting, but it is hateful to you. Yet peradventure that ye hate a thing while it is good for you, and peradventure that ye love a thing while it is bad for you; God knows, and ye,- ye do not know
Fighting in Allah's cause is ordained for you, whereas it is disliked by you; and it is possible that you hate a thing which is better for you; and it is possible that you like a thing which is bad for you; and Allah knows, and you do not know
The fighting has been prescribed over you though it is something disliked by you but perhaps you may dislike something while it is good for you and perhaps you may love something while it is bad for you and Allah knows and you do not know.
War is enjoined you against the infidels; but this is hateful unto you: Yet perchance ye hate a thing which is better for you, and perchance ye love a thing which is worse for you: But God knoweth and ye know not
Prescribed for you is Warfare, though it is hateful to you. But it is possible that you hate a thing while it is good for you, and it is possible that you love a thing while it is bad for you; Allah knows, and ye, you do not
(Offensive) fighting is obligatory for you, though it is hateful to you. But you may hate a thing although it is good for you, and may love a thing although it is evil for you. Allah knows, and you do not
War is prescribed to you: but from this ye are averse. Yet haply ye are averse from a thing, though it be good for you, and haply ye love a thing though it be bad for you: And God knoweth; but ye, ye know not
Qital is ordained for you and it appears unpalatable to you! And it is possible that you dislike a thing and it is good for you; and that you love a thing and it is bad for you. And Allah knows and you do not know
Fighting was prescribed for you although it is disliked by you. And perhaps you dislike a thing and it is good for you. And perhaps you love a thing, and it is worse for you. And God knows and, truly, you know not.
War [for national security] is ordained for you, even though you hate it. It is possible that something you hate is actually a good thing, and that something you like is bad for you. Allah knows, and you don’t know.
Fighting has been made obligatory for you, much to your dislike. It is quite possible that something which you don’t like is good for you and that something which you love is bad for you. Allah knows, and you do not
You have been enjoined to go to war, and you dislike it; it may be that you dislike a thing and the same is good for you, and you love a thing and the same is bad for you: Allah knows but you do not
Fighting is enjoined on you, though it is disliked by you; and it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you; and Allah knows while you know not
Fighting is prescribed for you and it is (a matter of ) dislike for you. And it is possible that you dislike a thing while it is good for you and it is possible that you love a thing while it is bad for you. And Allah knows and you do not know.
Conscription is prescribed for you, although you are averse to it! And it may well be that you dislike a thing, although the thing is good for you. And it may well be that you like a thing, although the thing is bad for you. Allah knows, and you don't.to
Fighting (in self-defence, for restoration of peace and elimination of mischief and violence) has been made incumbent upon you although you are averse to it by temperament. It may be that you dislike a thing and (in fact) that is good for you. And it is (also) likely that you like a thing but (in fact) that is bad for you. And Allah knows well but you do not know
Warfare has been decreed for you while you hate it; and perhaps you may hate something while it is good for you, and perhaps you may love something while it is bad for you; God knows while you do not know
Warfare has been decreed for you while you hate it; and perhaps you may hate something while it is good for you, and perhaps you may love something while it is bad for you; and God knows while you do not know.
Warfare has been decreed for you while you hate it; and perhaps you may hate something while it is good for you, and perhaps you may love something while it is bad for you; and God knows while you do not know.
It is written/ordered on you the fighting/killing, and it is hated to you and maybe/perhaps you hate a thing and it is best/good to you, and maybe/perhaps you like/love a thing and it is bad/evil to you, and God knows, and you do not know
FIGHTING is ordained for you, even though it be hateful to you; but it may well be that you hate a thing the while it is good for you, and it may well be that you love a thing the while it is bad for you: and God knows, whereas you do not know
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Prescribed for you is fighting, and you have a hatred for it; and it may be that you hate a thing, while (Literally: and) it is most charitable for you; and it may be that you love a thing while (Literally: and) it is evil for you; and Allah knows and you do not know
Warfare is ordained for you, though it is hateful unto you; but it may happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not
Fighting is made mandatory for you, but you dislike it. You may not like something which, in fact, is for your good and something that you may love, in fact, may be evil. God knows, but you do not know
Fighting is enjoined upon you, while it is hard on you. It could be that you dislike something, when it is good for you; and it could be that you like something when it is bad for you. Allah knows, and you do not know
Fighting is ordained for you although it is detestable to you. But it is possible that you might loathe something; it might turn out to be good for you. It is also possible that you might love something; it might turn out to be bad for you. Allâh knows while you do lack the knowledge.
Warfare (for the sake of Allah) has been ordained for you, though it is not something you like. It is possible that the thing you detest might just (turn out to) be good for you. It is possible that the thing you like (the most) might in reality be bad for you. Allah knows (all) while you know nothing (at all)
Fighting has been prescribed for you although it is detestable to you. But it is possible that you might loathe something, it might turn out to be good for you. It is also possible that you might love something, it might turn out to be bad for you. And Allâh has full knowledge of that which you cannot encompass in knowledge.
O you Muslims: as much as you dislike fighting, it is nonetheless, a prescriptive rule decreed as duty and moral obligation to defend your faith and to repel your enemy. It may happen that you dislike something and it proves beneficial to you and it may also happen that you like something and it proves harmful to you; Allah is Alimun but you are not
War is ordained though you dislike it. Sometimes, you may dislike something that is good for you, and sometimes you may like something that is bad for you. Only Allah knows the whole truth, not you.
Fighting has been made obligatory upon you ˹believers˺, though you dislike it. Perhaps you dislike something which is good for you and like something which is bad for you. Allah knows and you do not know.
Fighting has been prescribed for you although you resent it. It may be that you resent something whilst it is good for you, and it may be that you love something whilst it is bad for you. Allah knows and you do not know.
Fighting is obligatory for you, much as you dislike it. But you may hate a thing although it is good for you, and love a thing although it is bad for you. God knows, but you know not
Fighting may be imposed on you, even though you dislike it. But you may dislike something which is good for you, and you may like something which is bad for you. GOD knows while you do not know.
Fighting is ordained for you, even though it repulses you. You may hate something that is good for you, or love something that is evil for you. God knows, but you do not.
Fighting is ordained for you, even though it repulses you. You may hate something that is good for you or love something that is evil for you. God knows, but you do not.
Fighting is written upon you, and it is hateful for you. Perhaps that you hate a thing while it is good for you, and perhaps that you love a thing while it is evil for you. And Allah knows, and you are not knowing.
Fighting (in the cause of Allah) is prescribed for you, although you dislike it. Yet it may happen that you dislike a thing while it is good for you; and it may happen that you love a thing while it is evil for you; surely Allah knows, and you know not.
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When establishing the Divine Order, you will meet aggression from those who wish to maintain the status quo for their vested interests. Therefore, fighting in the Cause of Allah is ordained for you, even though you dislike it. It may happen that you hate a thing that is good for you, and it may happen that you love a thing that is bad for you. Allah knows and you know not
Fighting is enjoined on you, and it is an object of dislike to you; and it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you, and Allah knows, while you do not know
Fighting is ordained for you, though it is repugnant to you; but it may be that you dislike a thing while it is good for you, and it may be that you like a thing while it is bad for you. ALLAH knows and you know not
Fighting has been prescribed for you, though it is hateful to you. But it may be that you hate a thing though it be good for you, and it may be that you love a thing though it be evil for you. God knows, and you know not
Fighting is prescribed for you, and you dislike it. But you may dislike a thing that is good for you and that you may love a thing that is bad for you. But Allah knows and you know not
Fighting has been ordained for you, even though you dislike it. It is possible that you dislike something which is good for you, and that you like something which is bad for you. God knows, and you don’t.
Fighting is ordained for you, even though you dislike it. But it may be that you dislike something while it is good for you, and it may be that you like something while it is bad for you. God knows, and you do not know
Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not
Prescribed for you is fighting, but it is hateful to you. And it may be that you hate a thing, and it is good for you; and it may be that you love a thing, and it is evil for you; and God knows, and you do not know.
Fighting is prescribed for you, and ye dislike it. But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But God knoweth, and ye know not
Fighting is prescribed for you, and ye dislike it. But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth, and ye know not
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Miscellaneous Questions
یَسۡءَلُونَكَ عَنِ ٱلشَّهۡرِ ٱلۡحَرَامِ قِتَالࣲ فِیهِۖ قُلۡ قِتَالࣱ فِیهِ كَبِیرࣱۚ وَصَدٌّ عَن سَبِیلِ ٱللَّهِ وَكُفۡرُۢ بِهِۦ وَٱلۡمَسۡجِدِ ٱلۡحَرَامِ وَإِخۡرَاجُ أَهۡلِهِۦ مِنۡهُ أَكۡبَرُ عِندَ ٱللَّهِۚ وَٱلۡفِتۡنَةُ أَكۡبَرُ مِنَ ٱلۡقَتۡلِۗ وَلَا یَزَالُونَ یُقَـٰتِلُونَكُمۡ حَتَّىٰ یَرُدُّوكُمۡ عَن دِینِكُمۡ إِنِ ٱسۡتَطَـٰعُوا۟ۚ وَمَن یَرۡتَدِدۡ مِنكُمۡ عَن دِینِهِۦ فَیَمُتۡ وَهُوَ كَافِرࣱ فَأُو۟لَـٰۤىِٕكَ حَبِطَتۡ أَعۡمَـٰلُهُمۡ فِی ٱلدُّنۡیَا وَٱلۡءَاخِرَةِۖ وَأُو۟لَـٰۤىِٕكَ أَصۡحَـٰبُ ٱلنَّارِۖ هُمۡ فِیهَا خَـٰلِدُونَ ٢١٧
They ask you [Prophet] about fighting in the prohibited month. Say, ‘Fighting in that month is a great offence, but to bar others from God’s path, to disbelieve in Him, prevent access to the Sacred Mosque, and expel its people, are still greater offences in God’s eyes: persecution is worse than killing.’ They will not stop fighting you [believers] until they make you revoke your faith, if they can. If any of you revoke your faith and die as disbelievers, your deeds will come to nothing in this world and the Hereafter, and you will be inhabitants of the Fire, there to remain
They ask you (Muhammad) about fighting in the sacred month (1st, 7th, 11th, and 12th months of Islamic calendar). Say: "Fighting in it is a great (offence). But preventing from the way of Allah, disbelieving in Allah, and expelling its inhabitants from the Sacred Masjid (at Makkah) are greater (offences) in the sight of Allah. Persecution is (more terrible) than killing. They (disbelievers) will not cease fighting you till they turn you back from your religion if they can. And whoever of you turns away from its religion and dies as a disbeliever, their (deeds are) rendered void in this world and in the Hereafter, and they will be the inmates of the fire. They will abide in it forever.
They ask thee of the sacred month, of fighting therein. Say thou; fighting therein is grievous; and hindering people from the way of Allah and unbelief in Him and in the sanctity of the Sacred Mosque and driving out its dwellers therefrom are more grievous with Allah, and such temptation is far more grievous than that slaughter. And they will not cease fighting you so that they might make you apostatize from your religion, if they can. And whosoever of you apostatizeth from his faith and dieth an Infidel, then these it is whose works shall be of none effect in this world and the Hereafter, and they shall be the fellows of the Fire ; therein they shall be abiders
They ask you of war in the holy month. Tell them: "To fight in that month is a great sin. But a greater sin in the eyes of God is to hinder people from the way of God, and not to believe in Him, and to bar access to the Holy Mosque and turn people out of its precincts; and oppression is worse than killing. They will always seek war against you till they turn you away from your faith, if they can. But those of you who turn back on their faith and die disbelieving will have wasted their deeds in this world and the next. They are inmates of Hell, and shall there abide for ever
They ask you about fighting in the sacred month (the month in which fighting is prohibited). Say, “Fighting in that month is a grave matter! But preventing (people) from the path of Allah, denying one’s essence and being ungrateful to the al-Masjid al-Haram by preventing people from entering therein and expelling them, is far graver in the sight of Allah! Fitnah (provocation) is worse than killing.” If they could, they would fight you until you renounce your faith. And whoever among you turns away from his religious understanding and dies as a denier of the truth, all his good deeds will become worthless, both in this world and the eternal life to come. Those are the inhabitants of fire (suffering) and will forever abide therein.
They will ask you about the Sacred Month and fighting in it. Say, ´Fighting in it is a serious matter; but barring access to the Way of Allah and rejecting Him and barring access to the Masjid al-Haram and expelling its people from it are far more serious in the sight of Allah. Fitna is worse than killing.´ They will not stop fighting you until they make you revert from your deen, if they are able. As for any of you who revert from their deen and die kafir, their actions will come to nothing in this world and the Next World. They are the Companions of the Fire, remaining in it timelessly, for ever.
They ask you concerning warfare in the holy month. Say, ‘It is an outrageous thing to fight in it, but to keep [people] from Allah’s way, and to be unfaithful to Him, and [to keep people from] the Holy Mosque, and to expel its people from it are more outrageous with Allah. And faithlessness is graver than killing. And they will not cease fighting you until they turn you away from your religion, if they can. And whoever of you turns away from his religion and dies faithless —they are the ones whose works have failed in this world and the Hereafter. They shall be the inmates of the Fire, and they shall remain in it [forever]
They ask you about the Sacred Month and fighting in it. Say: "Fighting in it is a grave sin; but barring people from the way of God, unbelief in Him, and denying entry into the Sacred Mosque, and expelling its inmates from it are far graver and more sinful in the sight of God; disorder (rooted in rebellion to God and recognizing no laws) is even far graver and more sinful than killing. And they will not cease fighting against you until they turn you from your religion, if they can. Whoever of you turns away from his religion and dies an unbeliever – those are they whose works have been wasted in both the world and the Hereafter, and those are the companions of the Fire; they will abide therein
They ask you with regard to fighting in the Sacred Month. Say, `Fighting in it is (a) grave (offence). But to bar (people) from Allah's cause and disbelief in Him and (to hinder people from) the Holy Mosque and to turn out its people therefrom is still grave in the sight of Allah, and persecution is all the more grave an offence than killing.' And they will not cease to fight you until they turn you back from your faith if they can. And whoso from amongst you turns back from his faith, and dies while he is a disbeliever, it is they, then, whose deeds go in vain in this world and the Hereafter; and it is they who are the fellows of the Fire and therein they shall abide for long
They will question thee concerning the holy month, and fighting in it. Say: 'Fighting in it is a heinous thing, but to bar from God's way, and disbelief in Him, and the Holy Mosque, and to expel its people from it -- that is more heinous in God's sight; and persecution is more heinous than slaying.' They will not cease to fight with you, till they turn you from your religion, if they are able; and whosoever of you turns from his religion, and dies disbelieving -- their works have failed in this world and the next; those are the inhabitants of the Fire; therein they shall dwell forever
They ask you about fighting in the prohibited month. Say: “Fighting in it is a great (sin), but preventing from God’s way and disbelieving Him and (preventing from) the Sacred Mosque and driving out its people from there are greater (sins) in God’s view.” Turmoil (and disorder) is worse than murder. They will not stop fighting you until they turn you back from your religion, if they can. And anyone of you who turns back from his religion and dies while he is a disbeliever, then their works become useless in this world and the Hereafter, and they are inhabitants of the fire remaining in it forever.
People ask you about fighting in the Sacred Months [during which the Arabs were supposed to perform their religious rituals such as the pilgrimage to Mecca in peace.] Say: “Fighting during these months is a great sin. However, turning the believers from the path of God, disbelieving the Lord, not respecting the holiness of Masjid-Al-Haram (the oldest place of worshipping God) and driving people out from it are far greater sins. As a matter of fact persecution/ oppression is worse than murder. Rest assured that The disbelievers will not stop fighting you till you join them in disbelief and whoever chooses the disbelief and die as a disbeliever, has nullified all his good deeds and will end up living in Hellfire forever
They ask you concerning fighting in the prohibited month. Say, “Fighting therein is a grave offense, but worse in the sight of God is to prevent access to the path of God, to deny Him, to prevent access to the Sacred Masjid, and to drive out its members.” Oppression is worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you turn back from their faith and die in unbelief, their works will bear no fruit in this life, and in the hereafter, they will be companions of the fire and will live therein forever
They ask yousg about the inviolable month—(about) combat during it. Say, “Combat during it is (a) grave (offense), yet barring bar (others) from the way of Allah and denying Him and (preventing access to) the Inviolable Mosque as well as evicting its people from it are graver to Allah, for religious persecution is (a) graver (offense) than killing. And they will keep combating youpl to turn you back from your religion, if they can. And whoever of you turns back from his religion and dies as a denier—those are the ones whose deeds were nullified in the Earlier (Life) and the Hereafter, for those are the fellows of the Fire; therein they abide.
They will ask thee of the sacred month,- of fighting therein. Say, 'Fighting therein is a great sin; but turning folks off God's way, and misbelief in Him and in the Sacred Mosque, and turning His people out therefrom, is a greater in God's sight; and sedition is a greater sin than slaughter.' They will not cease from fighting you until they turn you from your religion if they can; but whosoever of you is turned from his religion and dies while still a misbeliever; these are those whose works are vain in this world and the next; they are the fellows of the Fire, and they shall dwell therein for aye
They ask you the decree regarding fighting in the sacred month; say (O dear Prophet Mohammed - peace and blessings be upon him), “Fighting in it is a great sin; and to prevent from the way of Allah, and not to believe in Him and to prevent (people) from the Sacred Mosque and to expel its residents - these are greater sins before Allah"; and the turmoil they cause is worse than killing; and they will keep fighting you till they turn you away from your religion, if they can; and whoever among you turns renegade and dies as a disbeliever, then their deeds are wasted in this world and in the Hereafter; and they are the people of hell; they will remain in it forever
They ask you [O Muhammad] about the sacred month should there be any fighting in it? Say, “Fighting in it is a great offence but hindering from the way of Allah and disbelief in Him and hindering from the sacred mosque and driving its people out of it are greater offences in the sight of Allah. And the sedition is greater [wrong] than the killing” and they will continue to fight against you until they turn you back from your religion if they could and whosoever among you turns back from his religion and dies while he is a disbeliever then those are the ones whose deeds have come to naught in this life and in the hereafter and those are the people of the fire. They will abide therein forever.
They will ask thee concerning the sacred month, whether they may war therein: Answer, to war therein is grievous; but to obstruct the way of God, and infidelity towards him, and to keep men from the holy temple, and to drive out his people from thence, is more grievous in the sight of God, and the temptation to idolatry is more grievous than to kill in the sacred months. They will not cease to war against you, until they turn you from your religion, if they be able: But whoever among you shall turn back from his religion, and die an infidel, their works shall be vain in this world, and the next; they shall be the companions of hell fire, they shall remain therein for ever
They will ask you about warfare in the Sacred Month. Say, "Fighting therein is a great sin; but turning people away from Allah´s way, and disbelief in Him and in the Sacred Mosque, and to expel His people out there from, is a greater sin in th
They ask you about the Sacred Month and fighting in it. Say: 'To fight in this month is a grave (offense); but to bar others from the Path of Allah, and disbelief in Him, and the Holy Mosque, and to expel its inhabitants from it is greater with Allah. Dissension is greater than killing. ' They will not cease to fight against you until they force you to renounce your religion, if they are able. But whosoever of you recants from his religion and dies an unbeliever, their works shall be annulled in this world and in the Everlasting Life, and those shall be the companions of Hell, and there they shall live for ever
They will ask thee concerning war in the Sacred Month. SAY: To war therein is bad, but to turn aside from the cause of God, and to have no faith in Him, and in the Sacred Temple, and to drive out its people, is worse in the sight of God; and civil strife is worse than bloodshed. They will not cease to war against you until they turn you from your religion, if they be able: but whoever of you shall turn from his religion and die an infidel, their works shall be fruitless in this world, and in the next: they shall be consigned to the fire; therein to abide for aye
They ask you concerning the Shahr-al-Haram, (regarding) Qital therein. Say: “Qital therein is a grave (offence); but to prevent from the Way of Allah, to disbelieve in Him, to prevent access to Al-Masjid-al-Haram, and to drive out its people from it — (are) greater (sins) in the Sight of Allah. And tumult and oppression are worse than murder. And they will not cease mahead of state war with you until they turn you away from your Religion if they could. And whoever amongst you who leaves his Religion and dies while he is a disbeliever — then these are those whose deeds became of no use in the world as well as in the Hereafter, and they are the dwellers of the Fire. They will abide therein
They ask thee about the Sacred Month and fighting in it. Say: Fighting in it is deplorable and barring from the way of God and ingratitude to Him. And to bar from the Masjid al-Haram, and expelling people from it are more deplorable with God. And persecution is more deplorable than killing. And they cease not to fight you until they repel you from your way of life, if they are able. And whoever of you goes back on his way of life, then, dies while he is one who is ungrateful, those, their actions were fruitless in the present and in the world to come. And those will be the Companions of the Fire. They are ones who will dwell in it forever.
They ask you about fighting in the holy month. Say, “Fighting that month is offensive, but it is worse to Allah to hinder [people] from the path of Allah. [It is worse] to disbelieve in Him, to prevent access to the Sacred Mosque, and to chase people from it. Oppression is worse than killing [the enemies]. They will not stop fighting you until they make you deny your faith, if they can. If any of you deny your faith and die in disbelief, they will have their [good] deeds void in this life and the next. They will be companions of the fire continuously.
They ask you about war in the Sacred Month. Tell them: "Fighting in this month is a heinous offence; but to prevent from the path of Allah, to deny Him, to prevent access and expel His worshippers from the Sacred Mosque is a more severe crime, since mischief is worse than killing in His sight. As for unbelievers: they will not cease fighting until they succeed in turning you back from your religion if they can; and if any of you turns back from his religion and dies as an unbeliever, his deeds will become void in this life and in the hereafter. He will be the inmate of the hellfire, to live in there forever
They ask you (O Muhammad) concerning warfare in the prohibited month. Say, "Fighting is a heinous offence in this month, but in the sight of Allah it is far worse to hinder people from the Way of Allah and to deny Him and to prevent His worshippers from visiting the Masjidal-Haram, and to expel the dwellers of the sacred place from it; and persecution is far worse than bloodshed. As for them, they will go on fighting with you till they succeed in turning you away from your Faith, if they can. But (note it well that) whosoever renounces his Faith and dies a renegade, all his works shall be fruitless both in this world and in the Hereafter. All such people deserve the Fire and shall abide in Hell for ever
They ask thee about fighting in the sacred month. Say: fighting it is a grave (offence). And hindering (men) from Allah's way and denying Him and the Sacred Mosque and turning its people out of it, are still graver with Allah; and persecution is graver with Allah; and persecution is graver than slaughter. And they will not cease fighting you until they turn you back from your religion, if they can. And whoever of you turns back from his religion, then he dies while an unbeliever -- these it is whose works go for nothing in this world and the Hereafter. And they are the companions of the Fire: therein they will abide
They ask you about fighting during the sacred month, say, "Fighting in it is a great (sin) but turning away (people) from the way of Allah and infidelity to Him, and (stopping people from) the Sacred Mosque and expelling its people from it are greater (sins) with Allah. And persecution is a greater (sin) than slaughter." And they will not cease fighting with you till they turn you back from your religion if they can, and whosoever from among you turns back from his religion, then dies while he is an infidel, then those are the persons whose deeds shall be fruitless in this world and the hereafter, and those are the inhabitants of the fire, they will stay therein.
They ask you about fighting during the sacred/prohibited month. Say, "Fighting therein is a grave matter. And, to Allah, obstructing from Allah's Path and from the Sacred Place of Worship, suppressing the truth about Him and driving its residents out from the Sacred Place are matters that are more grave! And, such mischievous behaviour is a more serious matter than killing.h to They won't let up in their fighting with you till they, if they could, turn you away from your religion (way of life). And as for the one amongst you who turns back from his religion and dies whilst suppressing the truth, the deeds of such people are of no use to them — both here, and in the Hereafter. And those will be the inhabitants of the Fire. They shall be there forever."
They ask you about the command for fighting in the Sacred Month. Say: ‘Fighting in it is a grave sin, but hindering people from Allah’s path and denying Him and obstructing them from al-Masjid al-Haram (Ka‘ba) and turning its dwellers out of it is yet a graver sin (than that) in the sight of Allah.’ And this mischief-mongering is even worse than bloodshed. (These disbelievers) will continue fighting against you endlessly till they turn you back from your Din (Religion) if they become capable to gain (the required) might. And whoever of you turns away from his Din (Religion) and dies as a disbeliever, (all) deeds of such people will become void in this world and in the Hereafter. And it is they who are the inmates of Hell. They shall dwell in it forever
They ask you about the restricted month: "Is there fighting in it" Say: "Much fighting is in it, and to repel from the path of God and to disbelieve in Him, and at the Restricted Temple, to drive its inhabitants out is far greater with God, and persecution is worse than being killed." And they still will fight you until they turn you back from your system if they are able. And whoever of you turns back from his system, and he dies while disbelieving, then these have nullified their work in this life and the next; these are the people of the Fire, in it they will abide eternally
They ask you about the restricted month: "Is there fighting in it?" Say: "Much fighting is in it, and to repel from the path of God and to disbelieve in it, and the Restricted Temple, to drive its inhabitants out from it is far greater with God, and persecution is worse than being killed." And they still will fight you until they turn you back from your system if they are able. And whoever of you turns back from his system, and he dies while disbelieving, then these have nullified their works in this world and the next; these are the people of the Fire, in it they will abide
They ask you about the restricted Month: "Is there fighting in it?" Say: "Much fighting is in it, and to repel from the path of God and to disbelieve in it, and the Restricted Temple, to drive its inhabitants out from it is far greater with God, and persecution is worse than being killed." And they still will fight you until they turn you back from your system if they are able. And whoever of you turns back from his system, and he dies while disbelieving, then these have nullified their works in this world and the next; these are the people of the Fire, in it they will abide!
They ask/question you about the month the forbidden/sacred, fighting/killing in it, say: "Fighting/killing in it (is) big/great and prevention/obstruction from God's road/way and disbelief with (in) Him, and the Mosque the Forbidden/Sacred, and bringing/forcing out its people from it (is) bigger/greater at God, and the treason (is) bigger/greater from (worse than) the fighting/killing, and they still/continue (to) fight/kill you until they return you from your religion, if they were able, and who returns (E) from you from his religion, so he dies and he is disbelieving, so those wasted/failed their doings/works in the present world and (in) the end (other life), and those are the owners/company (of) the fire, they are in it immortally/eternally
They will ask thee about fighting in the sacred month. Say: "Fighting in it is an awesome thing (grave transgression); but turning men away from the path of God and denying Him, and [turning them away from] the Inviolable House of Worship and expelling its people there from - [all this] is yet more awesome (greater transgression) in the sight of God, since oppression is more awesome (greater transgression) than killing." [Your enemies] will not cease to fight against you till they have turned you away from your faith, if they can. But if any of you should turn away from his faith and die as a denier of the truth - these it is whose works will go for nought in this world and in the life to come; and these it is who are destined for the fire, therein to abide
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They ask you concerning the Inviolable month, (and) fighting in it. Say, "Fighting in it is great (transgression); and barring from the way of Allah, and disbelief in Him and the Inviolable Mosque, and driving its population out of it, is greater (transgression) in the Reckoning of Allah; and temptation is greater than killing." And they will not cease fighting against you till they make you turn back from your religion, in case they are able to do so. And whoever of you turn back from his religion, and so dies and he is a disbeliever, then those are the ones whose deeds have been frustrated in the present (life) (Literally: the lowly "life", i.e., the life of this world) and the Hereafter; and those are the companions (i.e., inhabitants) of the Fire; they are therein eternally (abiding)
They question thee (O Muhammad) with regard to warfare in the sacred month. Say: Warfare therein is a great (transgression), but to turn (men) from the way of Allah, and to disbelieve in Him and in the Inviolable Place of Worship, and to expel His people thence, is a greater with Allah; for persecution is worse than killing. And they will not cease from fighting against you till they have made you renegades from your religion, if they can. And whoso becometh a renegade and dieth in his disbelief: such are they whose works have fallen both in the world and the Hereafter. Such are rightful owners of the Fire: they will abide therein
(Muhammad), they ask you about fighting in the sacred month. Tell them that it is a great sin. However, creating an obstacle in the way of God, disbelief in Him and the Sacred Mosque, and driving away the neighbors of the Sacred Mosque is an even greater sin in the sight of God: Disbelief in God is worse than committing murder. (The pagans) still try to fight you to make you give up your religion. The deeds in this life of those of you who give up their religion and who die disbelievers will be made void and in the life hereafter. These people will be the dwellers of Hell wherein they will remain forever
They ask you about the Sacred Month, that is, about fighting in it. Say, .Fighting in it is something grave, but it is much more grave, in the sight of Allah, to prevent (people) from the path of Allah, to disbelieve in Him, and in Al-Masjid-ul-Haram, and to expel its people from there, and Fitnah (to create disorder) is more grave than killing. They will go on fighting you until they turn you away from your faith if they could, while whoever of you turns away from his faith and dies an infidel, such people are those whose deeds will go to waste in this world and in the Hereafter, and they are people of the Fire. They shall be there foreve
They ask you about fighting in the sacred month. Say: "Fighting therein is a great (transgression), but turning (people) away from the way of Allâh, disbelieving in Him, (preventing people from entering and praying) in the ‘Holy Mosque’, and expelling its people, are greater in the sight of Allâh. Consequently, persecution is worse than killing.” They will continue to fight against you till they make you give up on your faith, if they can. Therefore, those of you who give up on their faith and die as Faithless, their deeds have become worthless in ‘this worldly life’ as well as in the ‘Hereafter’. Those ones are the Denizens of the Hellfire, where they will abide therein.
They ask you about warfare during the sacred month. Say, "Fighting during the sacred month is serious (offense). But according to Allah, far worse is preventing people from the path of Allah, rejecting Him and (blocking access to) the sacred House of worship, and the ousting of its occupants. Corruption (and oppression) is (far) more serious than bloodshed. They will not cease to engage you in combat, till they turn you away from your faith, if they (ever) can. Those who abandon the (true) faith and die as unbelievers, would lose (the worth of) all their (good) deeds in this world and the life-to-come. They are the inmates of the fire, and there, they shall abide forever
They ask you about fighting in the sacred month. Say: ‘Fighting therein is a great sin. But greater is it in sight of Allâh to prevent access to the path of Allâh, to reject Him, to prevent access to the Sacred Mosque and drive out its members." For persecution is worse than killing’. They will continue to fight against you until they make you renounce your faith if they can. And whoever of you renounces his faith and dies faithless, it is they, then, whose deeds will become void in this worldly life and the Hereafter. And it is they who will be the Denizens of the Hell wherein they shall live forever.
They call upon you, O Muhammad, for information and a reply relative to the question of fighting during the Sacred Month. Say to them: "Fighting during the Sacred Month is a grave offence and obstruction to Allah’s spirit of truth guiding people into all truth and an emphatic denial of the Sacred Mosque and the month's sanctity. And expulsion of Allah’s devotees from whence is a major offence to Allah and persecution for creed or opinion is worse than murder. The idolaters will continue to fight you until they succeed in forcing you to renounce your religion if they can. And he who turns renegade among you and dies captivated in disbelief and such persons shall be inherent losers; their hope shall be disappointed and their deeds shall be worthless here and Hereafter; it is these who shall be claimed by Hell and therein shall they remain forever"
They ask you about the sacred months, and specificallyfighting in them; say: “Fighting in them is a major sin, but blocking the way of Allah and rejecting Him, barringaccess to the Sacred Mosque and expelling its residents from it – these are even greater offencesin Allah’s sight. A prolonged campaign ofpersecution is a far greater sin than a decisive battle involvingkilling”. The disbelieverswill go on fighting until they achieve what they want: that you give up your religion. But beware. If any of you gives up his religion and dies as a disbeliever, such people’s deeds will come to nothing in this world and in the Hereafter. These are people of the Fire, where they will stay forever.
They ask you ˹O Prophet˺ about fighting in the sacred months. Say, “Fighting during these months is a great sin. But hindering ˹others˺ from the Path of Allah, rejecting Him, and expelling the worshippers from the Sacred Mosque is ˹a˺ greater ˹sin˺ in the sight of Allah. For persecution is far worse than killing. And they will not stop fighting you until they turn you away from your faith—if they can. And whoever among you renounces their own faith and dies a disbeliever, their deeds will become void in this life and in the Hereafter. It is they who will be the residents of the Fire. They will be there forever.”
They ask you about fighting during the sacred months, say fighting during them is a big deal, but diverting from the way of Allah � or just to disbelieve in Him � and the sacred mosque, and expelling its people from it, is a bigger deal for Allah: Temptation is worse than killing, and they will not stop fighting you until they bring you back from your religion, if they can manage, and if any of you gives up his religion and dies a rejecter, their work in this world and the hereafter is wasted; they will be the inmates of the fire, where they will remain.
They ask you about the sacred month and about fighting therein. Say: ‘To fight in this month is a grave offence; but to debar people from the path of God, to blaspheme against Him and against the Holy Mosque, and to expel its worshippers from it, is more grievous in God‘s sight. Idolatry¹ is more grievous than bloodshed.‘ They will not cease to fight you until they force you to renounce your religion ― if they are able. But whoever among you renounces his religion and dies an unbeliever, his works shall come to nothing in this world and in the world to come. Such shall be the tenants of the Fire, wherein shall they abide for ever
They ask you about the Sacred Months and fighting therein: say, "Fighting therein is a sacrilege. However, repelling from the path of GOD and disbelieving in Him and in the sanctity of the Sacred Masjid, and evicting its people, are greater sacrileges in the sight of GOD. Oppression is worse than murder." They will always fight you to revert you from your religion, if they can. Those among you who revert from their religion, and die as disbelievers, have nullified their works in this life and the Hereafter. These are the dwellers of Hell, wherein they abide forever.
They ask you about fighting during the sacred month. Say, "Fighting in it is a big offense. But turning people away from the path of God, denying Him, preventing access to the Sacred Sanctuary, and expelling its residents is a bigger offense to God because sedition is a bigger offense than murder. They will not stop fighting you as long as there is the possibility of turning you away from your faith. But if any of you denies the faith and dies in a state of unbelief, their deeds will come to nothing in this world and the Hereafter. They will be in Hell, where they will remain forever.
They ask you about fighting during the sacred month. Say, “Fighting in it is a big offense. But turning people away from the path of God, denying Him, preventing access to the Sacred Sanctuary, and expelling its residents is a bigger offense to God because sedition is a bigger offense than murder. They will not stop fighting you as long as there is the possibility of turning you away from your faith. But if any of you denies the faith and dies in a state of unbelief, their deeds will come to nothing in this world and the Hereafter. They will be in Hell, where they will remain forever.
They ask you about the sacred Month, is fighting during it? Say, “Fighting during it is big; and hindering others about Allah’s pathway, and disbelieving in Him, and the sacred Mosque, and exiting its inhabitants out from it, are bigger with Allah. And the infatuation is bigger than the killing. And they will still fight you until they turn you back about your religion, if they could. And whoever among you turns back about his religion, so he died, and he was infidel, so for those their works were inhibited, in The Dunya, and in the Hereafter. And those are The Fire 's Companions, they are therein immortals.
They ask you (O' Muhammad) concerning the sacred month about fighting in it. Say: 'Fighting in it is a grave (sin) ; but to bar (people) from Allah's way, and to deny Him (to prevent access) to the Sacred Mosque, and to drive its people therefrom is, a graver (crime) with Allah. Sedition is more gravous than slaughter. They will not cease fighting against you until they turn you back from your religion, if they can. But whoever of you turns back from his religion, and dies disbelieving ? such are they whose deeds shall be of no avail in this world and Hereafter; those are the inhabitants of the Fire, wherein they shall dwell forever
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During active warfare, mankind should agree upon one month of peacetime. This would serve as a cooling off period. They ask you about the Sacred Months and fighting therein. Say, "Fighting in the Sacred Months is a grave offense (2:194). However, repelling from the Path of Allah, rejecting His Command and the sanctity of the Sacred Masjid, and evicting its people, are greater offenses in the Sight of Allah. Persecution is a greater crime than killing." They will not cease from fighting against you till they revert you from your religion, if they can. Those among you who revert from their religion, and die as disbelievers, have nullified their works in this life and their rewards in the Hereafter. These are the companions of Fire; they will abide therein
They ask you concerning the sacred month about fighting in it. Say: Fighting in it is a grave matter, and hindering (men) from Allah's way and denying Him, and (hindering men from) the Sacred Mosque and turning its people out of it, are still graver with Allah, and persecution is graver than slaughter; and they will not cease fighting with you until they turn you back from your religion, if they can; and whoever of you turns back from his religion, then he dies while an unbeliever-- these it is whose works shall go for nothing in this world and the hereafter, and they are the inmates of the fire; therein they shall abide
They ask thee about fighting in the Sacred Month. Say, `Fighting therein is a heinous thing, but to hinder men from the way of ALLAH, and to be ungrateful to HIM, and to hinder men from the Sacred Mosque, and to turn out its people therefrom, is more heinous in the sight of ALLAH; and persecution is worst than killing.' And they will not cease fighting you until they turn you back from your Faith, if they can. And whoso from among you turns back from his Faith and dies while he is a disbeliever, it is they whose works shall be vain in this world and in the next. These are the inmates of the Fire and therein shall they abide
They ask thee about the sacred month—about fighting therein. Say, “Fighting therein is grave, but turning [others] from the way of God—and disbelieving in Him—and from the Sacred Mosque, and expelling its people, is graver in the sight of God. Strife is graver than slaying.” And they will not cease to fight you until they make you renounce your religion, if they are able. Whosoever among you renounces his religion and dies as a disbeliever, their deeds have come to naught in this world and the Hereafter, and they are the inhabitants of the Fire, abiding therein
They ask you (O Prophet), concerning fighting in the Sacred Months (Muharam, Rajab, Zul-Quadah and Zul-Hajjah): Say: "Fighting in there is a serious (offense): But in the sight of Allah it is more serious to prevent access to the Path of Allah, to deny Him, to prevent access to the Sacred Mosque, and to drive out its Members." Persecution and injustice are worse than killing. And they will not stop fighting you until they turn you back from your faith, if they can. And if any of you turn away from their Faith and die in unbelief, their works will bear no fruit in this life and the Hereafter; They will be companions of Fire and will abide in there
They ask you about fighting during the Sacred Month. Say, “Fighting during it is a great sin. But to divert from the path of God, and disbelieve in Him, and prevent access to the Sacred Mosque, and expel its inhabitants, is more serious with God. Persecution is more severe than killing.” They won’t cease fighting you until they make you renounce your faith, if they can. Whoever among you turns back from his religion and dies as a disbeliever, their deeds will come to nothing in this world and the Hereafter. These are the dwellers of the Fire, where they will remain forever.
They ask you about fighting during the Holy Month. Say, 'Fighting during it is deplorable; but to bar others from God's path, and to disbelieve in Him, and to prevent access to the Holy Mosque, and to expel its people from it, are more deplorable with God. And persecution is more serious than killing. They will not cease to fight you until they turn you back from your religion, if they can. Whoever among you turns back from his religion, and dies a disbeliever—those are they whose works will come to nothing, in this life, and in the Hereafter. Those are the inmates of the Fire, abiding in it forever
They ask you about the sacred month - about fighting therein. Say, "Fighting therein is great [sin], but averting [people] from the way of Allah and disbelief in Him and [preventing access to] al-Masjid al-iaram and the expulsion of its people therefrom are greater [evil] in the sight of Allah . And fitnah is greater than killing." And they will continue to fight you until they turn you back from your religion if they are able. And whoever of you reverts from his religion [to disbelief] and dies while he is a disbeliever - for those, their deeds have become worthless in this world and the Hereafter, and those are the companions of the Fire, they will abide therein eternally
They will ask you of the sacred month, of fighting in it. Say, 'Fighting in it is a great sin; and hindering from the way of God, and disbelief in Him and the Sacred Mosque, and driving out its people from it, is greater with God. And the trial is greater than the slaying.' And they will not cease to fight with you, until they turn you from your religion if they can; and whoever of you turns away from his religion, then dies while he is a disbeliever; then those their works are void in the world and the hereafter; and those are the fellows of the fire, they shall dwell in it forever.
They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of God to prevent access to the path of God, to deny Him, to prevent access to the Sacred Mosque, and drive ou t its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in t his life and in the Hereafter; they will be companions of the Fire and will abide therein
They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein
إِنَّ ٱلَّذِینَ ءَامَنُوا۟ وَٱلَّذِینَ هَاجَرُوا۟ وَجَـٰهَدُوا۟ فِی سَبِیلِ ٱللَّهِ أُو۟لَـٰۤىِٕكَ یَرۡجُونَ رَحۡمَتَ ٱللَّهِۚ وَٱللَّهُ غَفُورࣱ رَّحِیمࣱ ٢١٨
But those who have believed, migrated, and striven for God’s cause, it is they who can look forward to God’s mercy: God is most forgiving and merciful
Surely, those who have believed, and those who have emigrated (for Allah) and have striven hard in the way of Allah, all these hope for the Mercy of Allah. And Allah is Forgiving, Merciful.”
Verily those who have believed and those who have emigrated and have striven hard in the way of Allah, all these shall hope for the mercy of Allah, and Allah is Forgiving, Merciful
Surely those who believe, and those who leave their homes and fight in the way of God, may hope for His benevolence, for God is forgiving and kind
Certainly, those who believe and migrate and strive in the way of Allah, look forward to Allah’s grace. And Allah is the Ghafur and the Rahim.
Those who have iman and make hijra and do jihad in the Way of Allah can expect Allah´s mercy. Allah is Ever-Forgiving, Most Merciful.
Indeed those who have become faithful and those who have migrated and waged jihad in the way of Allah —it is they who expect Allah’s mercy, and Allah is all-forgiving, all-merciful
Surely those who believe, those who emigrate and strive in God’s cause – they are the ones who may hope for the mercy of God. God is All-Forgiving, All-Compassionate
Verily, as to those who believe and those who emigrate and struggle hard in the cause of Allah, it is they who do (rightly) hope for Allah's mercy. And Allah is Great Protector, Ever Merciful
But the believers, and those who emigrate and struggle in God's way -- those have hope of God's compassion; and God is All-forgiving, All-compassionate
Those who believed and those who migrated and tried hard in God's way, they hope for God’s mercy. And God is forgiving and merciful.
Those who chose to believe, those who suffered the exile and those who struggled for the sake of God, look forward to earn the Lord’s mercy; and God is the Most Merciful, the Most Forgiving
Those who believed, and those who suffered exile and fought in the path of God, they have the hope of the mercy of God, and God is Oft-Forgiving, Mercifully Redeeming
Indeed, those who have attained faith and those who have migrated and have striven in the way of Allah—those expect Allah’s mercy, for Allah is Oft-Forgiving, Bestowing of mercy.
Verily, those who believe, and those who flee, and those who wage war in God's way; these may hope for God's mercy, for God is forgiving and merciful
Those who believed, and those who migrated for the sake of Allah, and fought in Allah's cause - they are hopeful of gaining Allah’s mercy; and Allah is Oft Forgiving, Most Merciful
Truly those who believe and those who migrate and those who strive in the way of Allah, these are the ones who are expecting the mercy of Allah and Allah is Oft-Forgiving, Most Merciful.
But they who believe, and who fly for the sake of religion, and fight in God's cause, they shall hope for the mercy of God; for God is gracious and merciful
Verily, those who believe, and those who flee, and those who fight (strive and struggle) in Allah´s way; these may hope for Allah´s mercy, for Allah is Forgiving and Merciful
But those who believe and those who migrate and struggle in the way of Allah, those, have hope of the Mercy of Allah. Allah is Forgiving and Merciful
But they who believe, and who fly their country, and fight in the cause of God may hope for God's mercy: and God is Gracious, Merciful
Verily, those who have Believed and those who migrated and did Jihad in the cause of Allah — all these expect the mercy of Allah. And Allah is Oft-Forgiving, continuously Merciful
Truly, those who believed and those who emigrated and struggled in the way of God, those hope for the mercy of God. And God is Forgiving, Compassionate.
“Those who believed, suffered exile, and fought in Allah’s way have the hope of the mercy of Allah. Allah is Most Forgiving, Most Merciful.”
Surely those who are believers, and migrated and struggled in the path of Allah, they can hope for the mercy of Allah; and Allah is Forgiving, Merciful."
In contrast to them, those, who have believed And left their homes in the way of Allah and exerted their utmost in His cause, rightly look forward to His mercy: and Allah is Forgiving and full of mercy
Those who believed and those who fled (their homes) and strove hard in Allah's way -- these surely hope for the mercy of Allah. And Allah is Forgiving, Merciful
Those who believed and those who migrated and strove in the way of Allah, those certainly hope for the mercy of Allah and Allah is Protectively Forgiving, Merciful.
Indeed, those who believed and those who migrated and struggled in Allah's Path — it is for those to expect Allah's Mercy. And Allah is Forgiving, Merciful.
Indeed, those who believed and migrated for the sake of Allah and struggled hard in the way of Allah, it is they who look forward to Allah’s mercy. And Allah is Most Forgiving, Ever-Merciful
Those who believe, and those who have immigrated and strived in the cause of God; these are seeking God's mercy, and God is Forgiving, Merciful
Those who believe, and those who have immigrated and strived in the cause of God; these are seeking the mercy of God; and God is Forgiving, Merciful.
Indeed, those who believe, and those who have immigrated and strived in the cause of God-these are seeking the mercy of God, and God is Forgiving, Merciful.
That those who believed and those who emigrated and struggled/exerted in God's way/sake ,those hope/expect God's mercy , and God (is) forgiving, most merciful
Verily, they who have attained to faith, and they who have forsaken the domain of evil and are striving hard in God's cause - these it is who may look forward to God's grace: for God is much-forgiving, a dispenser of grace
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Surely (the ones) who have believed, and (the ones) who have emigrated and striven in the way of Allah, those hope for the mercy of Allah; and Allah is Ever-Forgiving, Ever-Merciful
Lo! those who believe, and those who emigrate (to escape the persecution) and strive in the way of Allah, these have hope of Allah's mercy. Allah is Forgiving, Merciful
The believers and the Emigrants from Mecca who fight for the cause of God, indeed have hope in receiving the mercy of God; God is All-forgiving and All-merciful
As for those who believed and those who migrated and carried out Jihad in the way of Allah, they hope for Allah‘s mercy: and Allah is Forgiving, Very-Merciful
Indeed, those who adhere firmly to Islamic monotheism, and those who emigrate (to escape the persecution) and fight (bravely) for (serving) the cause of Allâh, long for the clemency of Allâh. Indeed, Allâh is Oft-Forgiving, Most-Merciful.
(Conversely), those who believe, and those who migrate and strive hard for the sake of Allah, actually (deserve and) look forward to Allah´s mercy. And (of course) Allah is the most Forgiving, and the most Merciful
Indeed, as for those who live by Faith, and those who emigrate (to escape the persecution) and fight (bravely) in the cause of Allâh, they are the ones who hope to attain the Mercy of Allâh. Indeed, Allâh is Oft-Forgiving, Most Merciful.
Those who truly believed in Allah to the extent that they quit their homes and towns to settle where they could best serve Allah’s purpose and strive in His cause, justly expect Allah’s mercy and blessings, and Allah is -Ghafurun and Rahimun. Two questions arise, one concerning intoxicants and gambling, the answer of which is partly given below and partly in chapters Four and Five according to relevancy. The other question concerns spending money benevolently and the answer here relates to the amount and the degree
The believers, who migrated and struggled in Allah’s way, have fullhope in Allah’s Kindness. Allah is the Forgiving, the Kind
Surely those who have believed, emigrated, and struggled in the Way of Allah—they can hope for Allah’s mercy. And Allah is All-Forgiving, Most Merciful.
Those who believe and those who emigrate and fight in the way of Allah, they desire Allah´s mercy, and Allah is forgiving and merciful.
Those that have embraced the Faith, and those that have fled their land and fought for the cause of God, may hope for God‘s mercy. God is forgiving and compassionate
Those who believe, and those who emigrate and strive in the cause of GOD, have deserved GOD's mercy. GOD is Forgiver, Most Merciful.
Those who have believed and journeyed and struggled in God's path, they may hope for God's mercy. God is forgiving and Merciful-to-all.
Those who have believed and those who have journeyed and struggled in God’s path may hope for God’s mercy. God is the Most Forgiving, the Mercy Giver.
Surely those who believed, and those who migrated and efforted in the pathway of Allah, those are expecting for Allah’s mercy. And Allah is Forgiver, Merciful.
Those who believed and those who migrated (suffered exile) and struggled in the way of Allah - these are they who hope for Allah's Mercy; and Allah is Forgiving, Merciful.
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Those who attain belief and those who emigrate in the Cause of Allah and struggle to establish the Divine Value System, can rightfully hope for the Grace of Allah. Indeed, Allah is Absolver of imperfections, Merciful
Surely those who believed and those who fled (their home) and strove hard in the way of Allah these hope for the mercy of Allah and Allah is Forgiving, Merciful
Those who believe and those who emigrate and strive hard in the cause of ALLAH, it is these who hope for ALLAH's mercy; And ALLAH is Most forgiving Merciful
Truly those who believe and those who emigrate and strive in the way of God—it is they who hope for the Mercy of God. And God is Forgiving, Merciful
Indeed, those who believed and those who suffered exile and fought in the Path of Allah— They have the hope of the Mercy of Allah: And Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem)
However, those who have faith, emigrate and strive in God’s path can hope for God’s mercy. God is Forgiving and Merciful.
Those who believed, and those who migrated and fought for the sake of God—those look forward to God's mercy. God is Forgiving and Merciful
Indeed, those who have believed and those who have emigrated and fought in the cause of Allah - those expect the mercy of Allah . And Allah is Forgiving and Merciful
Indeed, those who believed, and those who emigrated and strove in God's way, those, they hope for God's mercy; and God is forgiving, compassionate.
Those who believed and those who suffered exile and fought (and strove and struggled) in the path of God,- they have the hope of the Mercy of God: And God is Oft-forgiving, Most Merciful
Those who believed and those who suffered exile and fought (and strove and struggled) in the path of Allah,- they have the hope of the Mercy of Allah: And Allah is Oft-forgiving, Most Merciful
۞ یَسۡءَلُونَكَ عَنِ ٱلۡخَمۡرِ وَٱلۡمَیۡسِرِۖ قُلۡ فِیهِمَاۤ إِثۡمࣱ كَبِیرࣱ وَمَنَـٰفِعُ لِلنَّاسِ وَإِثۡمُهُمَاۤ أَكۡبَرُ مِن نَّفۡعِهِمَاۗ وَیَسۡءَلُونَكَ مَاذَا یُنفِقُونَۖ قُلِ ٱلۡعَفۡوَۗ كَذَ ٰلِكَ یُبَیِّنُ ٱللَّهُ لَكُمُ ٱلۡءَایَـٰتِ لَعَلَّكُمۡ تَتَفَكَّرُونَ ٢١٩
They ask you [Prophet] about intoxicants and gambling: say, ‘There is great sin in both, and some benefit for people: the sin is greater than the benefit.’ They ask you what they should give: say, ‘Give what you can spare.’ In this way, God makes His messages clear to you, so that you may reflec
They ask you (Muhammad) about alcoholic drink and gambling. Say: “There is great evil in both and (some) benefits for mankind, but their evil is greater than their benefit.” They ask you how much they should spend. Say: "The surplus (beyond your needs)." Thus Allah makes clear to you His revelations so that you may think
They ask thee of wine, and gambling. Say thou: in both is a great sin, and some benefits for men, but the sin of them is for greater than their benefit. And they ask thee, how much they should expend. Say thou: the redundant portion. In this wise Allah expoundeth unto you His commandments that haply ye may ponder
They ask you of (intoxicants,) wine and gambling. Tell them: "There is great enervation though profit in them for men; but their enervation is greater than benefit. And they ask you what they should give. Tell them: "The utmost you can spare." So does God reveal His signs: You may haply reflec
They ask you about intoxicants and gambling. Say, “In both of them there is great harm and some benefit for people, but their harm is greater than their benefit.” They ask you about how much they should spend in Allah’s way, say, “Spend whatever is surplus to your needs!” Thus Allah gives you clear signs so that you may reflect upon them (their reasons).
They will ask you about alcoholic drinks and gambling. Say, ´There is great wrong in both of them and also certain benefits for mankind. But the wrong in them is greater than the benefit.´ They will ask you what they should give away. Say, ´Whatever is surplus to your needs.´ In this way Allah makes the Signs clear to you, so that hopefully you will reflect
They ask you concerning wine and gambling. Say, ‘There is a great sin in both of them, and some profits for the people, but their sinfulness outweighs their profit.’ And they ask you as to what they should spend. Say, ‘All that is surplus.’ Thus does Allah clarify His signs for you so that you may reflec
They ask you about intoxicating drinks and games of chance. Say: "In both there is great evil, though some use for people, but their evil is greater than their usefulness." They also ask you what they should spend (in God’s cause and for the needy). Say: "What is left over (after you have spent on your dependents’ needs). Thus does God make clear to you His Revelations, that you may reflec
They ask you concerning intoxicants and games of chance. Say, `In both of them is a great sin and both are harmful too, and they have some uses for people, but the sin inherent in them is even more serious than their usefulness.' They ask you how much they should spend. Say, `The surplus (- what you can spare after spending on your basic requirement).' Thus does Allah make clear His commandments so that you may reflect
They will question thee concerning wine, and arrow-shuffling. Say: 'In both is heinous sin; and uses for men, but the sin in them is more heinous than the usefulness.' They will question thee concerning what they should expend. Say: 'The abundance.' So God makes clear His signs to you; haply you will reflect
They ask you about wine (and alcoholic beverages) and gambling. Say: “There is great sin in both of them, and some benefits for people, but their sin is greater than their benefit.” They ask you what to spend, say: “What you can give away (and let go of).” This is how God makes the signs clear for you, so you may think
People ask you about drinking and gambling. Say: “There are some benefits and harms in them. Their harms, however, outweighs the benefits.” They also ask you how much they should contribute to the charity. Say: “Anything above your needs.” See how clearly God makes His points so that you may contemplate upon this life and Hereafter
They ask you concerning intoxicants and gambling. Say, “In both of them is great harm and benefit for humanity, but the harm outweighs the benefit.” They ask you how much they are to give. Say, “That which is beyond your needs.” Indeed God makes clear to you His signs in order that you may contemplate
They ask yousg about wine and gambling. Say, “There is grave sin in them and some benefits for people, but the sin in them is greater than their benefit.” And they ask you about what they should spend. Say, “The surplus.” Thus Allah makes the sign evident to youpl, that you may reflect
They will ask thee about wine and el maisar, say, 'In them both is sin and profit to men; but the sin of both is greater than the profit of the same.' They will ask thee what they shall expend in alms: say, 'The surplus.' Thus does God manifest to you His signs; haply ye may reflect on this world and the next
They ask you the decree regarding wine (intoxicants) and gambling; say (O dear Prophet Mohammed - peace and blessings be upon him), "In both is great sin, and some worldly benefit for men - but their sin is greater than their benefit"; and they ask you what they should spend; say, "That which remains spare (surplus)"; this is how Allah explains His verses to you, so that you may think
They ask you [O Muhammad] about wine and gambling. Say, “In both of them there is a great sin and some benefits to the mankind but their sin is greater than their benefit” and they ask you what they should spend. Say, “The pardon.” Thus Allah makes the signs clear to you so that perhaps you may reflect
They will ask thee concerning wine and lots: Answer, in both there is great sin, and also some things of use unto men; but their sinfulness is greater than their use. They will ask thee also what they shall bestow in alms: Answer, what ye have to spare. Thus God sheweth his signs unto you, that peradventure ye might seriously thin
They will ask you about wine and el maisar (getting something too easily, i.e. gambling, usury etc.), say, "In them both is great sin and some profit to men; but the sin of both is greater than the profit of the same." They will ask you what they shall expend in alms: Say: "The surplus (what is beyond need)." Thus does Allah manifest to you His signs; per chance (or possibly) you may reflec
They ask you about intoxicating drink and gambling. Say: 'There is great sin in both, although they have some benefit for people; but their sin is far greater than their benefit. ' They ask you what they should spend. Say: 'That which remains. ' So, Allah makes plain to you His verses, in order that you will reflec
They will ask thee concerning wine and games of chance. SAY: In both is great sin, and advantage also, to men; but their sin is greater than their advantage. They will ask thee also what they shall bestow in alms: SAY: What ye can spare. Thus God sheweth you his signs that ye may ponde
They ask you concerning Khamr and Maisir. Say: “In either of them is a great sin as well as benefits to men. But the sin in these two is greater than the benefits in these two.” And they ask you what would they spend (in the cause of Allah). Say: “What is very easy to spare.” Thus Allah explains you the statements in order that you may do research and thinhead of state —
They ask thee about intoxicants and gambling. Say: In both of them there is deplorable sin and profits for humanity. And their sin is more deplorable than what is profitable. And they ask thee how much they should spend. Say: The extra. Thus, God makes manifest His signs to you so that perhaps you will reflect
They ask you about intoxicants [eg, drugs, alcohol] and gambling. Say, “There are some sin in them and some benefit, but the sin is greater than the benefit.” They ask you how much to give [in charity]. Say, “As much as you can spare.” These are [examples of] how Allah clarifies His signs so you may consider…
They ask you about drinking and gambling. Tell them: "There is great sin in both, although they may have some benefit for men; but the sin is greater than the benefit." They ask you what they should spend; tell them: "Whatever you can." Thus Allah makes His revelations clear to you, so that you may reflect upo
They ask you about wine and games of chance. Say: “In both these there is great evil, even though there is some benefit for people, but their evil is greater than their benefit.” They ask: “What should we spend in the Way of Allah?” Say: “Whatever you can spare.” In this way Allah clearly expounds His injunctions to you that you may reflect upon them
They ask thee about intoxicants and games of chance. Say: In both of them is a great sin and (some) advantage for men, and their sin is greater than their advantage. And they ask thee as to what they should spend. Say: What you can spare. Thus does Allah make clear to you the messages that you may ponder
They ask you about intoxicants and games of chance, say, "In both is great sin and profit for human beings, but the sin in both, is greater than the profit in both." And they ask you what they should spend, say, "The surplus." Thus Allah makes clear for you the signs that you may reflect,
They ask you about intoxicants and lottery. Say, "In them both, there is a great sin, and benefits, for mankind; and the sin therein is greater than the benefits thereof. And they ask you what is it that they should spend. Say that which is in excess of your needs. Thus does Allah explain to you the Verses/signs, so that you ponde
They ask you about alcohol (i.e., intoxicants) and gambling. Say: ‘Major sin lies in both of them and also some (worldly) profit for the people, but their sin is greater than their profit.’ And they also ask you about what they should spend. Say: ‘(Spend) whatever is surplus to your needs.’ Thus does Allah make His commandments clear to you so that you may meditate
They ask you about intoxicants and gambling. Say: "In them is great harm, and a benefit for mankind; but their harm is greater than their benefit." And they ask you how much are they to give, Say: "The excess." It is thus that God clarifies for you the revelations that you may think
They ask you about alcohol and gambling. Say: "In them is great harm, and a benefit for the people; but their harm is greater than their benefit." And they ask you how much they are to give, say: "The excess." It is thus that God clarifies for you the revelations that you may think
They ask you about intoxicants and gambling. Say: "In them is much sin, and a benefit for the people; but their sin is greater than their benefit." And they ask you how much they are to give, say: "The excess." It is thus that God clarifies for you the revelations that you may think.
They ask/question you about the intoxicants/substances affecting the brain and the gambling , say: "In them (B) (is a) great sin/crime and benefits/uses to the people and their (B's) sin/crime (is) bigger/greater from (than) their (B's) benefit/use, and they ask/question you what they (should) spend, say: "The excess over expense/goodness ." Like that God clarifies for you the signs/verses/evidences, maybe you think
THEY WILL ASK thee about intoxicants and games of chance. Say: "In both there is great evil as well as some benefit for man; but the evil which they cause is greater than the benefit which they bring." And they will ask thee as to what they should spend [in God's cause]. Say: "Whatever you can spare." In this way God makes clear unto you His messages, so that you might reflec
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They ask you concerning wine and games of chance. Say, "In (both) is great vice, and profits for mankind; and the vice in them is greater than the profit." And they ask you (concerning) what (things) they should expend. Say, "Liberality." (Or: clemency) Thus, Allah makes evident the signs to you, that possibly you would meditat
They question thee about strong drink and games of chance. Say: In both is great sin, and (some) utility for men; but the sin of them is greater than their usefulness. And they ask thee what they ought to spend. Say: that which is superfluous. Thus Allah maketh plain to you (His) revelations, that haply ye may reflect
(Muhammad), they ask you about wine and gambling. Tell them that there is great sin in them. Although they have benefits for men, the sin therein is far greater than the benefit. They ask you about what they should give for the cause of God. Tell them, "Let it be what you can spare." This is how God explains for you His guidance so that perhaps you will thin
They ask you about wine and gambling. Say, .In both there is great sin, and some benefits for people. And their sin is greater than their benefit. And they ask you as to what they should spend. Say, .The surplus. This is how Allah makes His verses clear to you, so that you may ponde
They ask you about wine and gambling. Say: "In both of them there is great sin, and (some) benefits for the people. However, their sin is greater than their benefit." They ask you how much they should spend. Say: "Whatever you can spare." This is how Allâh shows you clearly His ‘Revelation’ so that you may think deeply
They ask you about the alcoholic drinks and the games of chance (the gambling). Say, "Both of them carry a lot of sin, and (also) have a little benefit for mankind. But the sin (inherent) in them far exceeds their benefits. They ask you as to what they should spend (in the path of Allah)? Say, "Whatever you can spare!" Allah makes His commands clear to you. Perhaps you will reflect
They ask you about strong drink and gambling. Say: ‘In both of them there is great sin, as well as (some) benefits for the people. However, their sin is greater than their benefit". They ask you how much they should spend. Say: ‘Whatever you can spare.’ This is how Allâh shows you clearly His Signs so that you may think deeply
They ask you, O Muhammad, about intoxicants and gambling. Say to them: "They both involve a major sin as well as some advantages, but their evil outweighs their advantages." And they ask you how to spend in benevolence! Say to them: "Spend in benevolence and benefaction of what you can spare in excess of your actual requirements." Thus, Allah elucidates to you people His revelations and ordinances that you may hopefully consider the consequences
They ask you about wine and gambling; say: “Both are major sins, there is a small benefit for people, but the sin in them by far outweighs any benefits”. They ask you what they should spend in charity, say: “Whatever you can spare”. This is how Allah explains His verses to you so that you may reflect,
They ask you ˹O Prophet˺ about intoxicants and gambling. Say, “There is great evil in both, as well as some benefit for people—but the evil outweighs the benefit.” They ˹also˺ ask you ˹O Prophet˺ what they should donate. Say, “Whatever you can spare.” This is how Allah makes His revelations clear to you ˹believers˺, so perhaps you may reflect
They ask you about narcotic drugs and gambling; say: in them is great sin but also some benefit for people, and their sin is greater than their benefit. And they ask you what they should spend; say: what is spare. This is how Allah explains the signs for you to consider.
They ask you about drinking and gambling. Say: ‘There is great harm in both, although they have some benefits for the people; but their harm is far greater than their benefit.‘ They ask you what they should give in alms. Say: ‘What you can spare.‘ Thus God makes plain to you His revelations so that you may reflect
They ask you about intoxicants and gambling: say, "In them there is a gross sin, and some benefits for the people. But their sinfulness far outweighs their benefit." They also ask you what to give to charity: say, "The excess." GOD thus clarifies the revelations for you, that you may reflect,
They ask you about intoxicants and gambling. Say, "There is great sin in them, and also some benefit for humankind. The sin is greater than the benefit." They ask you what they should contribute. Say, "Whatever you can possibly give." Thus God makes signs clear to you so that you might think about
They ask you about intoxicants and gambling. Say, “There is great sin in them, as well as some benefit for people. Yet their sinfulness is greater than their benefit.” They ask you what they should contribute. Say, “Whatever you can possibly give.” Thus God makes signs clear to you so that you may reflect
They ask you about the intoxicants and the gambling. Say, “There is a big sin in them, and benefits for the people, and their sinfulness is bigger than their benefits.” And they ask you about what they should spend: say, “The excess [beyond needs].” Thus, Allah demonstrated for you the verses, perhaps you may be thinking.
They ask you concerning wine and gambling. Say: 'There is a great sin in both of them, and (some) profits for people; but their sin is greater than their profit'. They ask you as to what they should spend. Say: 'Whatsoever can be spared'. Thus does Allah make the Signs clear to you, in order that you may ponder
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They ask you (O Messenger), concerning alcohol, intoxicants, gambling, and easy money. Say, "There is great loss for men and women in these things and a little momentary gain. Their damage far outweighs their benefit. They drag down individual and collective potentials of people." And they ask you what they should spend on others. Tell them, "All that is beyond your needs." Thus Allah makes plain to you His Revelations, that you may reflect and understand the Wisdom behind each Command
They ask you about intoxicants and games of chance. Say: In both of them there is a great sin and means of profit for men, and their sin is greater than their profit. And they ask you as to what they should spend. Say: What you can spare. Thus does Allah make clear to you the communications, that you may ponde
They ask thee concerning wine and games of chance. Say `In both there is great sin and harm and also some advantages for men, but their sin and harm are greater than their advantage,' And they ask thee what they should spend. Say, `Spend what you can spare.' Thus does ALLAH makes HIS commandments clear to you that you may reflec
They ask thee about wine and gambling. Say, “In them there is great sin and [some] benefits for mankind, but their sin is greater than their benefit.” They ask thee what they should spend. Say, “What can be spared.” Thus does God make clear unto you the signs, that haply you may reflec
They ask you (O Prophet) concerning drinking and gambling: Say: "In them is great sin, and some profit, for men; But the sin is greater than the profit." (And) they ask how much they are to spend (in charity), Say: "What is beyond your needs." Thus Allah makes clear to you His Signs: In order that you may think—
They ask you about wine and gambling. Say, “In both is great sin as well as some benefits for people. But their sin outweighs their benefits.” They ask you what they should spend. Say, “The excess.” Thus, God makes His verses clear to you, so that you may reflect.
They ask you about intoxicants and gambling. Say, 'There is gross sin in them, and some benefits for people, but their sinfulness outweighs their benefit.' And they ask you about what they should give: say, 'The surplus.' Thus God explains the revelations to you, so that you may think
They ask you about wine and gambling. Say, "In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit." And they ask you what they should spend. Say, "The excess [beyond needs]." Thus Allah makes clear to you the verses [of revelation] that you might give thought
They will ask you about wine and games of chance. Say, 'In them both is sin and profit to men; but the sin of both is greater than the profit of the same.' And they will ask you what they shall expend. Say, 'The surplus.' Thus God makes clear His signs to you; perhaps you may think
They ask thee concerning wine and gambling. Say: "In them is great sin, and some profit, for men; but the sin is greater than the profit." They ask thee how much they are to spend; Say: "What is beyond your needs." Thus doth God Make clear to you His Signs: In order that ye may consider
They ask thee concerning wine and gambling. Say: "In them is great sin, and some profit, for men; but the sin is greater than the profit." They ask thee how much they are to spend; Say: "What is beyond your needs." Thus doth Allah Make clear to you His Signs: In order that ye may consider
فِی ٱلدُّنۡیَا وَٱلۡءَاخِرَةِۗ وَیَسۡءَلُونَكَ عَنِ ٱلۡیَتَـٰمَىٰۖ قُلۡ إِصۡلَاحࣱ لَّهُمۡ خَیۡرࣱۖ وَإِن تُخَالِطُوهُمۡ فَإِخۡوَ ٰنُكُمۡۚ وَٱللَّهُ یَعۡلَمُ ٱلۡمُفۡسِدَ مِنَ ٱلۡمُصۡلِحِۚ وَلَوۡ شَاۤءَ ٱللَّهُ لَأَعۡنَتَكُمۡۚ إِنَّ ٱللَّهَ عَزِیزٌ حَكِیمࣱ ٢٢٠
on this world and the next. They ask you about [the property of] orphans: say, ‘It is good to set things right for them. If you combine their affairs with yours, remember they are your brothers and sisters: God knows those who spoil things and those who improve them. Had He so willed, He could have made you vulnerable too: He is almighty and wise.’
in this world and the Hereafter. They ask you about orphans. Say: "Seeking good for them is best and if you intermix (your affairs) with theirs, then they are your brothers. Allah knows the mischievous (misuse property) from the well-wisher (protect property). If Allah wished, He could have put you into difficulties. Indeed Allah is All-Mighty, All-Wise.
On this Wor1d and the Here after. And they ask thee of orphans. Say thou: to set right affairs for them were best. If ye mix with them, then they are your brethren. Allah knoweth the foul-dealer from the fair-dealer. And had Allah so willed, He could have harassed you; verily Allah is Mighty, Wise
On this world and the next. And they ask you about the orphans. Tell them: "Improving their lot is much better; and if you take interest in their affairs, they are your brethren; and God is aware who are corrupt and who are honest; and if He had pleased He could surely have imposed on you hardship, for God is all-powerful and all-wise
(Contemplate) upon this world and the eternal life to come! They ask you about orphans. Say, “Improving their welfare is best. If you are living together with them, they are your brothers.” Allah knows the corrupter from the reformer. Had Allah willed, He could have put you in difficulty. Indeed, Allah is the Aziz and the Hakim.
on this world and the Next World. They will ask you about the property of orphans. Say, ´Managing it in their best interests is best.´ If you mix your property with theirs, they are your brothers. Allah knows a squanderer from a good manager. If Allah had wanted, He could have been hard on you. Allah is Almighty, All-Wise.
about the world and the Hereafter. And they ask you concerning the orphans. Say, ‘It is better to set right their affairs, and if you intermingle with them, they are of course your brothers: Allah knows the one who causes corruption from the one who brings about reform, and had Allah wished He would have put you to hardship.’ Indeed Allah is all-mighty, all-wise
Upon this world and the Hereafter (with all the truths related to both). And they ask you about (how they should act in regard to) orphans. Say (to them): "(Rather than doing nothing for fear of doing wrong) set their affairs aright for their good, that is the best. If you intermix (your expenses) with theirs, (there is no harm in that) for they are your brothers(-in-religion, and brotherhood demands doing what is good for one’s brothers). God knows well him who causes disorder from him who sets aright. Had God willed, He would have imposed on you exacting conditions. Indeed He is All-Glorious with irresistible might, All-Wise
Upon this world and the Hereafter. And they ask you concerning the orphans. Say, `To set (their affairs) right (keeping in view the promotion of their welfare) is (an act of great) virtue, and if you intermix with them they are (after all) your brethren. And Allah knows the wrongdoers from the right-doers. And if Allah had so willed, He would certainly have made matters difficult for you. Verily, Allah is All- Mighty, All-Wise
in this world, and the world to come. They will question thee concerning the orphans. Say: 'To set their affairs aright is good. And if you intermix with them, they are your brothers. God knows well him who works corruption from him who sets aright; and had He willed He would have harassed you. Surely God is All-mighty, All-wise.
about this life and the Hereafter. And they ask you about the orphans. Say: “Improving their affairs is better, and if you mix with them (in business and other affairs), then they are your brothers. God knows the corruptor from one who does what is right. If God wanted, He would have brought you hardship. God is powerful and wise.”
They also ask you how to treat the orphans. Say: “Do sincerely what is best in their interest. If you decide to take them as your partner and mix their properties with your own, bear in mind that you have to treat them like your brothers. Indeed God knows who has a good intention and who is a wicked. If God wanted, He would have imposed the strictest orders in this domain making the life more difficult for you. [But] God [does not want to make the life difficult for you as] is Almighty, Wise
This life and the hereafter. They ask you concerning orphans. Say, “The best things to do is what is best for them. If you mix their affairs with yours, then they are your brothers, but God knows the person who means harm from the person who means well, and if God had willed, He could have put you into difficulties. He is indeed the Exalted in Power.
about the Earlier (Life) and the Hereafter. And they ask yousg about (looking after) orphans. Say, “Reforming their affairs is best. And if you intermix with them, then they are your brethren.” And Allah knows the corrupter from the reformer. For had Allah willed, He could have overburdened youpl. Indeed, Allah is Almighty, All-Wise.
They will ask thee about orphans: say, 'To do good to them is best.' But if ye interfere with them - they are your brethren, and God knows the evildoer from the well doer; and if God will He will surely trouble you. Verily, God is mighty, wise
Before you execute your deeds of this world and of the Hereafter; and they ask you the decree regarding orphans; say, "To do good towards them is better; and if you combine your expenses with theirs, they are your brothers"; and Allah knows very well the one who spoils from him who improves; and if Allah willed, He could have put you in hardship; and Allah is Almighty, Wise
about this life and the hereafter. They ask you [O Muhammad] about the orphans. Say, “To act righteously towards them is better and if you mix with them then they are your brothers” and Allah marks out the corrupter [among you] from the redresser and had Allah so willed, he would have taken you to task. Truly Allah is All-mighty, All-wise.
of this present world, and of the next. They will also ask thee concerning orphans: Answer, to deal righteously with them is best and if ye intermeddle with the management of what belongs to them, do them no wrong; they are your brethren: God knoweth the corrupt dealer from the righteous; and if God please, he will surely distress you, for God is mighty and wise
Upon this life and the Hereafter! They will ask you about orphans: say, "It is best to do what improves their lot." But if you mingle their affairs with your s - they are your brethren, and Allah knows him who means mischief from him who means
upon this world and the Everlasting Life. They will question you concerning orphans. Say: 'Doing good for them is best. If you mix their affairs with yours, remember they are your brothers. Allah knows the corrupter from the reformer. If Allah willed He could have brought hardship upon you. He is Almighty and Wise.
On this present world, and on the next. They will also ask thee concerning orphans. SAY: Fair dealing with them is best; But if ye mix yourselves up (in their affairs) - they are your brethren: God knoweth the foul dealer from the fair: and, if God pleased, he could indeed afflict you! Verily, God is Mighty, Wise
on this world and the Hereafter. And they ask you about Al-Yatama (the weaker class in the society). Say: “Improvements and reforms for them (are) desirable and if you make them mix as your own, then they are your brothers. And Allah knows him who desires mischief from those who wish reform. And if Allah had wished He could have placed you in difficulties and weaknesses. Certainly Allah is Exalted in Power, All-Wis
on the present and the world to come. And they ask thee about orphans. Say: Making things right for them is better. And if you intermix with them, then they are your brothers/sisters. God knows the one who makes corruption from the one who makes things right. And if God willed, He would have overburdened you. Truly, God is Almighty, Wise.
…[consider] this life and the life after. They ask you about orphans. Say, “Arranging their affairs is best for them. If you mix their affairs with yours, they are like your relatives. Allah recognizes the offender from the reformer. He could have caused you problems. He is indeed Victorious, Perfectly Wise.”
this world and the hereafter. They ask you about orphans. Tell them: "It is best to deal with them justly; you may become copartners with them, after all they are your brethren; Allah knows who means harm and also who means their welfare. If Allah had wanted He could be hard on you in this matter, surely Allah is Mighty, Wise."
And they ask"What ought we to spend (in the way of Allah)"? Say"Spend whatever you can spare." Thus Allah makes His commands clear to you so that you may think about the good of both this world and the Hereafter
On this world and the hereafter. And they ask thee concerning the orphans. Say: To set right their (affairs) is good; and if you mix with them, they are your brethren. And Allah knows him who makes mischief from him who sets right. And if Allah pleased, He would have made matters difficult for you. Surely Allah is Mighty, Wise
on (this) world and the hereafter. And they ask you about the orphans, say, "To set right for them (their affairs) is good, and if you mingle (your affairs) with them, then (they are) your brothers, and Allah knows (can distinguish) the corrupt from the one who sets right affairs, and if Allah had willed He could have over-burdened you, Allah is certainly Mighty, Wise."
— (Ponder) over this world and the Hereafter. And they ask you about the orphans. Say, "Treat and train them well. And if you mix/interact/inhabit with them, they are your brethren. And Allah does well distinguish the transgressor from the reformer. ad Allah so willed, He could have made things difficult for you. Indeed, Allah is Omnipotent, Wise!"
(Your meditation should be) on (matters relating to) this world and the Hereafter. And they ask you about orphans. Say: ‘It is meritorious to set (their affairs) right. And if you associate them with yourselves (in subsistence and business), then they are also your brothers. And Allah distinctly recognizes the one who is destructive from the other who is constructive. And if Allah willed, He would put you in distress. Verily, Allah is All-Mighty, All-Wise.
In this world and the next; and they ask you regarding the orphans, Say: "To fix their situation is best, and if you are to care for them, then they are your brothers". And God knows the corrupt from the good, and had God wished He could have made things difficult. God is Noble, Wise
In this world and the next; and they ask you regarding the orphans, say: "To fix their situation is best, and if you are to care for them, then they are your brothers." And God knows the corrupt from the good, and if God had wished He could have made things difficult. God is Noble, Wise.
In this world and the next; and they ask you regarding the orphans, say: "To fix their situation is best, and if you are to mix with them, then they are your brothers." And God knows the corrupt from the good, and if God had wished He could have made things difficult. God is Noble, Wise.
In the present world and the end (other life), and they ask/question you about the orphans say: "Correction/repair (doing good) for them (is) best , and if you mix/mingle/associate with them, so (they are) your brothers, and God knows the corrupting from the correcting/repairing , and if God wanted/willed, He would have caused burden/hardship to you , that God (is) glorious/mighty ,wise/judicious
on this world and on the life to come. And they will ask thee about [how to deal with] orphans. Say: "To improve their condition is best." And if you share their life, [remember that] they are your brethren: for God distinguishes between him who spoils things and him who improves. And had God so willed, He would indeed have imposed on you hardships which you would not have been able to bear: [but,] behold, God is almighty, wise
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On (Literally: in) the present (life) (Literally: the lowly "life", i.e., the life world) and the Hereafter. And they ask you concerning the orphans. Say, "Acting righteously with them is most charitable. (i.e. better) And in case you intermix with them, they are then your brethren; and Allah knows the corruptor from the reformer; (i.e. the doer of righteousness) and if Allah had (so) decided, He would have indeed distressed you; surely Allah is Ever-Mighty, Ever-Wise."
Upon the world and the Hereafter. And they question thee concerning orphans. Say: To improve their lot is best. And if ye mingle your affairs with theirs, then (they are) your brothers. Allah knoweth him who spoileth from him who improveth. Had Allah willed He could have overburdened you. Allah is Mighty, Wise
about this life and the life hereafter. They ask you about the orphans. Tell them, "The best thing to do is what is for their good. They are your brethren if you would associate with them. God knows who is corrupt or a reformer. Had God wanted He would have brought upon you hardship. God is Majestic and All-wise
on this world and the Hereafter. They ask you about the orphans. Say, .To work for their good is good. And if you live with them jointly, they are, after all, your brethren.; and Allah knows the one who makes mischief, as distinct from the one who promotes good. And if Allah had wished, He would have put you in trouble. Surely, Allah is Mighty, Wise
Of this ‘worldly life’ and of the ‘Hereafter’. They ask you about the orphans. Say: "Improvement would be the best for them. (But) If it happens that you mingle your affairs with theirs, then they are your brothers. Allâh knows perfectly well the one who spreads corruption from the one whose heart is perfect towards Him. Had Allâh willed, He could have put you in difficulty. Indeed, Allâh is All-Mighty, All-Wise.
(You may ponder) about (the transient nature of) this life, and (the permanence of) the life-to-come! They ask you about the orphans. Say, "The best (conduct) is to better (their conduct and condition). If you allow your affairs (and assets) to mingle, then of course they are your brethren. Allah knows well the one who (spoils and) covets, and also the one who improves (and reforms). He could have imposed a hardship on you. Indeed, Allah is the most Powerful and the Wisest
Of this worldly life and the Hereafter. They ask you about the orphans. Say: ‘Improvement would be the best for them. If it happens that you mingle your affairs with theirs, (then you can rest assured) that they are your brothers’. Allâh has full knowledge of the one who indulges in corruption from the one who seeks improvement. Had Allâh willed, He could have put you in difficulty. Indeed, Allâh is Almighty, All-Wise.
They contemplate their awareness of life here and in the Hereafter. and they call upon you, O Muhammad, to inform them about Islam and its position on orphans. Say to them: "Put an end to abuses and disorder and adopt the right course of reformation, it is better for them, and if you reverently commune and conduct interchanges, they are your brothers in faith. Allah knows well the one who is playfully malicious and the one who faithfully seeks reform. Had Allah willed, He would have afflicted you with difficulties; Allah is Azizun (Almighty) and Hakimun"
in this world, and the next. They also ask you about orphans, say: “Keeping their affairs and accounts in order is best. If you mix your investmentswith theirs, remember thatthey are your brothers and sisters, and Allah knows well who is straight and who is dishonest”. If Allah so wished, He could put you in all kindsof difficulties. He is the Almighty, the Wise
upon this world and the Hereafter. And they ask you ˹O Prophet˺ concerning orphans. Say, “Improving their condition is best. And if you partner with them, they are bonded with you ˹in faith˺. And Allah knows who intends harm and who intends good. Had Allah willed, He could have made it difficult for you. Surely Allah is Almighty, All-Wise.”
About this world and the hereafter. And they ask you about orphans; say: it is better to treat them well, and if you mix with them, then they are your brothers. Allah knows the one who does bad from the one who does good, and if Allah wanted He could have made it difficult for you; Allah is mighty and wise.
upon this world and the Hereafter. They question you concerning orphans. Say: ‘To deal justly with them is best. If you mix their affairs with yours: they are your brothers: God knows the unjust from the just. If God pleased, He could afflict you. God is mighty and wise
upon this life and the Hereafter. And they ask you about the orphans: say, "Bringing them up as righteous persons is the best you can do for them. If you mix their property with yours, you shall treat them as family members." GOD knows the righteous and the wicked. Had GOD willed, He could have imposed harsher rules upon you. GOD is ALmighty, Most Wise.
this world and the Hereafter. They ask you about orphans, say, "Improving their lot in life is good. If you mingle your affairs with them, [they are] your brethren." God knows the difference between one who corrupts and one who improves things. If God had wanted, He would have made things difficult for you. God is strong and wise.
on this world and the life to come. They ask you about orphans, say, “Improving their lot in life is good. If you mingle your affairs with them, [they are] your brethren.” God knows the difference between one who corrupts and one who improves things. If God had wanted, He would have made things difficult for you. God is Revered, Wise.
In the Dunya (This world) and the hereafter. And they ask you about the orphans. Say, “Repairment for them is best. And if you intermix with them, then they are your brethren.” And Allah knows the spoiler from the repairer. And if Allah willed, He could have suffered you. Surely, Allah is Mighty, Wise.
(Ponder) over this world and the Hereafter. And they ask you concerning orphans. Say: ' To set right for them (their affairs) is best; and if you become co-partner with them, they are your brethren. Allah knows well the mischief-maker from the peace-maker; and had He willed, He would have surely made, it hard for you. Verily Allah is the Mighty, the Wise
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Reflect that Allah's Commands can help you here and in the Hereafter. And they ask you about orphans, and those left helpless. Say, "Taking care of the development of their human potential, fulfilling their needs, and rearing them with good training and education is best. If they live with you, they are your brothers and sisters." Allah knows the person who is corrupt from the person who is equitable. Allah has bestowed upon you Guidance without which you would have carried the burdens of Ignorance. He wishes for you ease and not hardship (2:185). The Almighty, Wise Allah uses His Authority in Infinite Wisdom
On this world and the hereafter. And they ask you concerning the orphans Say: To set right for them (their affairs) is good, and if you become co-partners with them, they are your brethren; and Allah knows the mischief-maker and the pacemaker, and if Allah had pleased, He would certainly have caused you to fall into a difficulty; surely Allah is Mighty, Wise
- Upon this world and the next. And they ask thee concerning the orphans. Say `Promotion of their welfare is an act of great goodness. And if you intermix with them, they are your brethren. And ALLAH knows him who seeks to make mischief apart from him who seeks to promote the welfare of the orphans. And if ALLAH had so willed, HE would have put you to hardship. Surely ALLAH is Mighty and Wise.
upon this world and the Hereafter. And they ask thee about orphans. Say, “Setting matters aright for them is best. And if you intermingle with them, they are your brothers. And God knows the one who works corruption from one who sets aright, and had God willed, He would have put you to hardship. Truly God is Mighty, Wise.
(About their bearings) on this life and the Hereafter. They ask you (O Prophet) concerning orphans: Say: "The best thing to do is what is for their good; If you mix their affair with yours, they are your brethren; But Allah knows (the man) who means mischief from (the man) who means good. And if Allah had wished, He could have put you into difficulties: He is indeed Exalted in Power, Wise."
Concerning this world and the Hereafter. They ask you about orphans. Say, “Acting in their best interests is good. But if you mix with them, consider them your brothers.” God knows the corruptor from the reformer. Had God willed, He could’ve imposed hardship on you. God is Mighty and Wise.
About this world and the next. And they ask you about orphans. Say, 'Improvement for them is best. And if you intermix with them, then they are your brethren.' God knows the dishonest from the honest. Had God willed, He could have overburdened you. God is Mighty and Wise
To this world and the Hereafter. And they ask you about orphans. Say, "Improvement for them is best. And if you mix your affairs with theirs - they are your brothers. And Allah knows the corrupter from the amender. And if Allah had willed, He could have put you in difficulty. Indeed, Allah is Exalted in Might and Wise
Concerning the world and the hereafter. They will ask you about orphans. Say, 'To do good to them is best.' And if you mix your affairs with theirs, then they are your brothers. And God knows the evildoer from the well doer; and had God willed, surely He would have caused you to fall into difficulty; indeed, God is mighty, wise.
(Their bearings) on this life and the Hereafter. They ask thee concerning orphans. Say: "The best thing to do is what is for their good; if ye mix their affairs with yours, they are your brethren; but God knows the man who means mischief from the man who means good. And if God had wished, He could have put you into difficulties: He is indeed Exalted in Power, Wise."
(Their bearings) on this life and the Hereafter. They ask thee concerning orphans. Say: "The best thing to do is what is for their good; if ye mix their affairs with yours, they are your brethren; but Allah knows the man who means mischief from the man who means good. And if Allah had wished, He could have put you into difficulties: He is indeed Exalted in Power, Wise."
وَلَا تَنكِحُوا۟ ٱلۡمُشۡرِكَـٰتِ حَتَّىٰ یُؤۡمِنَّۚ وَلَأَمَةࣱ مُّؤۡمِنَةٌ خَیۡرࣱ مِّن مُّشۡرِكَةࣲ وَلَوۡ أَعۡجَبَتۡكُمۡۗ وَلَا تُنكِحُوا۟ ٱلۡمُشۡرِكِینَ حَتَّىٰ یُؤۡمِنُوا۟ۚ وَلَعَبۡدࣱ مُّؤۡمِنٌ خَیۡرࣱ مِّن مُّشۡرِكࣲ وَلَوۡ أَعۡجَبَكُمۡۗ أُو۟لَـٰۤىِٕكَ یَدۡعُونَ إِلَى ٱلنَّارِۖ وَٱللَّهُ یَدۡعُوۤا۟ إِلَى ٱلۡجَنَّةِ وَٱلۡمَغۡفِرَةِ بِإِذۡنِهِۦۖ وَیُبَیِّنُ ءَایَـٰتِهِۦ لِلنَّاسِ لَعَلَّهُمۡ یَتَذَكَّرُونَ ٢٢١
Do not marry idolatresses until they believe: a believing slave woman is certainly better than an idolatress, even though she may please you. And do not give your women in marriage to idolaters until they believe: a believing slave is certainly better than an idolater, even though he may please you. Such people call [you] to the Fire, while God calls [you] to the Garden and forgiveness by His leave. He makes His messages clear to people, so that they may bear them in mind
And don’t marry idolatresses (women worship idol) until they believe (in Allah alone). Indeed a believing captive woman is better than a free idolatress even though she pleases you. Don’t give (your daughters) in marriage to idolaters (men worship idol) until they believe in (Allah alone) and indeed a believing captive (man) is better than a free idolater even though he pleases you. Those (idolaters) invite you to the fire, and Allah invites you to Paradise and to forgiveness by His Grace. Allah makes His Verses clear to mankind so that they may remember.
And wed not infidel women until they believe; of a surety a believing bondwoman is better than an infidel Woman, albeit she please you. And wed not your women to infidel men until they believe; of a surety a believing bondman is better than an infidel, albeit the please you. These Call you unto the Fire, and Allah calleth you unto the Garden and unto forgiveness, by His leave; and He expoundeth His commandments unto mankind that haply they may be admonished
Do not marry idolatrous women unless they join the faith. A maid servant who is a believer is better than an idolatress even though you may like her. And do not marry your daughters to idolaters until they accept the faith. A servant who is a believer is better than an idolater even though you may like him. They invite you to Hell, but God calls you to Paradise and pardon by His grace. And He makes His signs manifest that men may haply take heed
Do not marry (dualist) women who associate partners with Allah until they believe. A believing slave woman is definitely better than a (dualist) woman who associates partners with Allah, however pleasing she may seem to you (for beauty is not in the body but in the sharing of faith). Nor give believing women in marriage to (dualist) men who associate partners with Allah until they believe. A believing slave man is certainly better than a (dualist) man who associates partners with Allah, however pleasing he may seem to you. Such people (dualists) call you to the fire but Allah invites you (as much as the qualities of the Names comprising your essence allow) to Paradise and forgiveness. Allah makes clear His signs (of the reality) to people so they (these truths) are remembered.
Do not marry women of the idolaters until they have iman. A slavegirl who is one of the muminun is better for you than a woman of the idolaters, even though she may attract you. And do not give (your women) in marriage to men of the mushrikun until they have iman. A slave who is one of the muminun is better for you than a man of the idolaters, even though he may attract you. Such people call you to the Fire whereas Allah calls you, with His permission, to the Garden and forgiveness. He makes His Signs clear to people so that hopefully they will pay heed.
Do not marry idolatresses until they embrace faith. A faithful slave girl is better than an idolatress, though she should impress you. And do not marry [your daughters] to idolaters until they embrace faith. A faithful slave is better than an idolater, though he should impress you. Those invite [others] to the Fire, but Allah invites to paradise and pardon, by His will, and He clarifies His signs for the people so that they may take admonition
Do not marry the women who associate partners with God until they believe. A believing slave-girl is better than a (free) woman who associates partners with God, even though she pleases and attracts you (with her beauty, wealth, status, or family). Nor marry (your believing women) to the men who associate partners with God until they believe. A believing slave is better than a (free) man who associates partners with God, even though he pleases and attracts you. Those call to the Fire, while God calls to Paradise and forgiveness (of your sins) by His leave. He makes clear His Revelations for people, that they may reflect and be mindful (of their duty to God)
And marry not an idolatress until she believe; while a believing maid is certainly better than an idolatress even though she may highly please you. And do not give (believing women) in marriage to an idolaters until they believe. And a believing slave is better than a (free) idolater even though he may highly please you. It is they who invite to the Fire, but Allah calls to the Paradise and to the protection by His command. He makes His Messages clear for the people so that they may take heed
Do not marry idolatresses, until they believe; a believing slavegirl is better than an idolatress, though you may admire her. And do not marry idolaters, until they believe. A believing slave is better than an idolater, though you may admire him. Those call unto the Fire; and God calls unto Paradise, and pardon, by His leave, and He makes clear His signs to the people; haply they will remember
Do not marry the idolater women until they believe, and (marrying) a believing slave woman is better than an idolater, even if she impresses you. And do not give (your women) in marriage to the idolater men until they believe, and (marrying) a believing slave man is better than an idolater, even if he impresses you. They invite into the fire, while God invites to the garden and forgiveness, by His permission. And He makes His signs clear for people, that they may take notice.
Do not marry the disbelieving women, if they do not choose to believe. As a matter of fact, a believing slave woman is much superior to a disbelieving woman, even though the latter charms you. For the same token, a believing woman should not marry to a disbelieving men until he choose to become a believer. A believing slave is superior to a disbelieving man, even though you fall in love with him. The latter takes you to the Hellfire while God invites you to the Paradise and promises His Mercy upon you at His will. The Lord, thus, makes His revelations clear to you so that you get it
Do not marry disbelieving women until they believe. A slave woman who believes is better than a disbelieving woman is, though she is attractive to you. Nor marry disbelieving men until they believe. A slave man who believes is better than a disbeliever is, even though he is attractive to you. Disbelievers lead you to the fire, but God leads, by His grace, to the garden and forgiveness, and makes His signs clear to humanity, that they may remember
Moreover, dopl not marry polytheistic women until they believe, for a believing bondwoman is surely better than a polytheistic woman, even if she impresses youpl. And do not marry your women to polytheistic men until they believe, for a believing bondman is surely better than a polytheistic man, even if he impresses youpl. Those call to the Fire, while Allah calls to the Garden (of Paradise) and to forgiveness by His leave, for He makes clear His signs to mankind, that they may remember.
Wed not with idolatrous women until they believe, for surely a believing handmaid is better than an idolatrous woman, even though she please you. And wed not to idolatrous men until they believe, for a believing slave is better than an idolater, even though he please you. Those invite you to the fire, but God invites you to paradise and pardon by His permission, and makes clear His signs to men; haply they may remember
And do not marry polytheist women until they become Muslims; for undoubtedly a Muslim bondwoman is better than a polytheist woman, although you may like her; and do not give your women in marriage to polytheist men until they accept faith; for undoubtedly a Muslim slave is better than a polytheist, although you may like him; they invite you towards the fire; and Allah invites towards Paradise and forgiveness by His command; and explains His verses to mankind so that they may accept guidance
And do not marry the women who ascribe partners to Allah until they believe and surely a believing slave woman is better than a woman who ascribes partners to Allah even though she may be pleasing to you and do not give in marriage [your women] to those men who ascribe partners to Allah until they believe. And surely a believing slave is better than a man who ascribes partners to Allah even though he may please you. Those are calling unto the fire and Allah is calling unto the garden and unto the forgiveness by His permission and He makes His signs clear unto the mankind so that perhaps they may remember.
Marry not women who are idolaters, until they believe: Verily a maid servant who believeth, is better than an idolatress, although she please you more. And give not women who believe, in marriage to the idolaters, until they believe; for verily a servant, who is a true believer, is better than an idolater, though he please you more. They invite unto hell fire, but God inviteth unto paradise and pardon through his will, and declareth his signs unto men, that they may remember
Wed not with idolatrous women until they believe, for surely a believing handmaid is better than an idolatrous woman, even though she please you. And wed not (your girls) to idolatrous men until they believe, for a believing slave is better than an idola
Do not wed idolatresses, until they believe. A believing slavegirl is better than a (free) idolatress, even if she pleases you. And do not wed idolaters, until they believe. A believing slave is better than a (free) idolater, even though he pleases you. Those call to the Fire; but Allah calls to Paradise and pardon by His permission.He makes plain His verses to the people, in order that they will remember
Marry not idolatresses until they believe; a slave who believeth is better than an idolatress, though she please you more. And wed not your daughters to idolaters until they believe; for a slave who is a believer, is than better an idolater, though he please you. They invite to the Fire; but God inviteth to Paradise, and to pardon, if he so will, and maketh clear his signs to men that they may remember
And do not marry Al-Mushrikat till they Believe. A bond-woman who is a Believer is better than a Mushrikah even if she allured you. And do not give (your girls) in marriage to Al-Mushrikun till they Believe (in One God only). And surely a bond-man who is a Believer (in One God) is better than a Mushrik even if he has allured you. They invite you to the Fire while Allah invites to the Bliss and Forgiveness by His Leave. And He explains His Ayaat to mankind so that they may propagate the Message
Marry not ones who are female polytheists until they believe. The one who is a believing, female bond servant is better than the one who is a female polytheist even if she impressed you and wed not the ones who are male polytheists until they believe. And one who is a believing, male bond servant is better than the one who is a male polytheist even if he impressed you. Those call you to the fire while God calls you to the Garden and to forgiveness with His permission. And He makes manifest His signs to humanity so that perhaps they will recollect.
Do not marry unbelieving women until they believe. A believing, slave woman is better than an unbeliever who is appealing to you. Do not let your daughters marry unbelievers until they believe. A believing, male slave is better than an unbeliever who is appealing to you. (Unbelievers) influence you to the fire. Allah beckons, by His grace, to Paradise and forgiveness. He makes His signs clear to humanity so they may remember.
Do not marry pagan women until they become believers; a believing slave woman is better than a free pagan woman even though she may be more attractive to you. Likewise, do not marry pagan men until they become believers: a believing slave is better than a free pagan even though he may be more pleasing to you. These pagans invite you to the hellfire while Allah invites you towards paradise and forgiveness by His grace. He makes His revelations clear to mankind so that they may take heed
Do not marry mushrik women unless they believe; a slave woman who believes is better than a free woman who does not believe, even though the latter may appear very attractive to you. (Likewise) do not wed your women to mushrik men unless they believe; a slave man who believes is better than a free man who does not, even though he may be very pleasing to you. These mushrik people invite you to the Fire while Allah by His grace invites you to the Garden and His pardon, and He makes His revelations plain to the people so that they should learn a lesson and follow the admonition
And marry not the idolatresses until they believe; and certainly a believing maid is better than an idolatress even though she please you. Nor give (believing women) in marriage to idolaters until they believe, and certainly a believing slave is better than an idolater, even though he please you. These invite to the Fire and Allah invited to the Garden and to forgiveness by His will and He makes clear His messages to men that they may be mindful
And do not marry polytheist women till they believe, and a believing slave girl is certainly better than a polytheist woman though she pleases you. And do not marry polytheist men till they believe, and a believing slave is certainly better than a polytheist man though he pleases you. Those invite (you) to the fire while Allah invites (you) to the garden and protective forgiveness through His order, and makes clear His signs for the human beings so that they may be mindful.
And marry not female polytheists until they believe. And a believing slave girl is definitely better than a female polytheist, even if you like the latter. And get not married to male polytheists until they believe. And, certainly, a believing slave is better than a male polytheist even if you like the latter. They call you to the Fire, and Allah beckons you to Paradise, and to forgiveness with His permission, by His call. to And He explains His Verses/signs for mankind so that they remember and reflect.
And do not marry idolatrous women until they become Muslims. Indeed, a Muslim slave-girl is better than a (free) idolatress, however pleasing she may seem to you. Nor give (the Muslim women) in marriage to idolaters till they embrace Islam. And certainly, a Muslim slave is better than an idolater, even though he should please you. These (idolaters and disbelievers) call you to Hell whilst Allah invites, by His decree, to Paradise and forgiveness and explains His Verses clearly to people so that they may take direction and guidance
And do not marry the females who set up partners until they believe. For a believing servant is better than one who sets up partners even if she attracts you. And do not marry the males who set up partners until they believe. For a believing servant is better than one who sets up partners even if he attracts you. Those invite to the Fire, while God is inviting to Paradise and forgiveness by His leave. He clarifies His revelations for the people that they may remember
And do not marry the female polytheists until they believe. For a believing female servant is better than a polytheist even if she attracts you. And do not marry the male polytheists until they believe. For a believing male servant is better than a polytheist even if he attracts you. Those invite to the Fire, while God is inviting to the Paradise and forgiveness by His consent. He clarifies His revelations for the people that they may remember.
And do not marry the female polytheists until they believe; for a believing servant is better than a polytheist, even if she is pleasing to you. And do not give in marriage to the male polytheists until they believe; for a believing servant is better than a polytheist, even if he is pleasing to you. These invite to the Fire, while God is inviting to Paradise and forgiveness by His consent. He clarifies His revelations for the people that they may remember.
And do not marry the takers of partners (with God) (F) until they believe, and an owned believing female slave (E) (is) better from (than) a taker of partners (with God) (F), and (even) if she pleased/marveled you. And do not marry the takers of partners (with God) (M) until they believe, and a believing slave (M/E) (is) better from a taker of partners (with God) (M), and (even) if he pleased/marveled you, those call to the fire, and God calls to the Paradise, and the forgiveness with His will, and He clarifies His signs/verses/evidences to the people, maybe they mention/remember
AND DO NOT marry women who ascribe divinity to aught beside God ere they attain to [true] belief: for any believing bondwoman [of God] is certainly better than a woman who ascribes divinity to aught beside God, even though she please you greatly. And do not give your women in marriage to men who ascribe divinity to aught beside God ere they attain to [true] belief: for- any believing bondman [of God] is certainly better than a man who ascribes divinity to aught beside God, even though he please you greatly. [Such as] these invite unto the fire, whereas God invites unto paradise, and unto [the achievement of] forgiveness by His leave; and He makes clear His messages unto mankind, so that they might bear them in mind
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And do not marry female associators (Those who associate others with Allah) until they believe; and indeed a believing bondwoman is more charitable than a female associator, even if you may admire her. And do not (allow) associators to marry (your females) until they believe. And indeed a believing bondman is more charitable than an associator, even if you may admire him. Those call to the Fire, and Allah calls to the Garden and forgiveness, by His permission, and He makes evident His signs to mankind, that possibly they would remind themselves
Wed not idolatresses till they believe; for lo! a believing bondwoman is better than an idolatress though she please you; and give not your daughters in marriage to idolaters till they believe, for lo! a believing slave is better than an idolater though he please you. These invite unto the Fire, and Allah inviteth unto the Garden, and unto forgiveness by His grace, and expoundeth His revelations to mankind that haply they may remember
Do not marry pagan women unless they believe in God. A believing slave girl is better than an idolater, even though the idolaters may attract you. Do not marry pagan men unless they believe in God. A believing slave is better than an idolater, even though the idolater may attract you. The pagans invite you to the fire, but God invites you to Paradise and forgiveness through His will. God shows His evidence to people so that they may take heed
Do not marry the polytheist women, unless they come to believe (in Islam); a Muslim slave-girl is better than a polytheist woman, even though she may attract you; and do not give (your women) in marriage to polytheist men, unless they come to believe; a Muslim slave is better than a polytheist, even though he may attract you. They invite to the Fire when Allah invites, by His will, to Paradise, and to forgiveness. He makes His verses clear to the people, so that they may heed the advice
Wed not polytheistic women until they adhere to monotheism. A monotheistic servant woman is far better than a polytheist even though she might fascinate you. Let not your girls get married to polytheistic men till they become monotheistic. A monotheistic servant is far better than a polytheist even though he might fascinate you. Those invite you to the Fire while Allâh invites you to Al-Jannah and to forgiveness by His permission. He shows His signs clearly to the people so that they may celebrate His praises and declare His divine glory.
(Oh believers), do not marry the unbelieving idolatrous women, unless they believe. A believing slave girl is better than any polytheist woman, no matter how pleasing (and appealing) she may seem to you. Do not marry (your daughters to) the idolatrous men unless they believe. A believing slave is better than a polytheist man, no matter how appealing he may appear to you. They call you towards the fire, while Allah invites you towards paradise and forgiveness by His leave. He makes His verses clear for the people. Perhaps you would bear in mind
Don’t Wed polytheistic women until they adhere to Monotheism. A monotheistic servant woman is far better than a polytheist even though she might fascinate you. Don’t let your girls get married to polytheistic men till they adhere to Monotheism. A monotheistic servant is far better than a polytheist even though he might fascinate you. Those invite you to the Fire, whereas Allâh invites you, by His will, to Al-Jannah and to Forgiveness. He shows His Signs clearly to the people so that they may celebrate His praise and declare His glory.
Do not join idolaters in wedlock before they believe in Allah, their Creator, with true faith. Indeed, a slave who believes in Allah is far better than an idolater even if adorned with qualities attracting your love; nor should you allow your women to join idolaters in wedlock before believing in Allah with spiritual faith; indeed, a slave who believes in Allah is far better than an idolater even if adorned with qualities attracting your love. These idolaters influence your actions and deeds and you will end in the Fire, whereas Allah graciously attracts you to settle in His Paradise, and enjoy His forgiveness. Allah explicates to people His revelations that they may hopefully open their minds’ eyes
Do not marry disbelieving women until they believe; a female slave who believes is better than an idolatress, even if the idolatress pleases you more. Similarly, do not marry believing women toany idolater until they believe; a male slave who believes is better than an idolater, even if the idolater is more pleasing. These idolatersinvite you to the Fire, whereas Allah, by His grace, invites you to Paradise and forgiveness; and He explains His verses for people to remind them
Do not marry polytheistic women until they believe; for a believing slave-woman is better than a free polytheist, even though she may look pleasant to you. And do not marry your women to polytheistic men until they believe, for a believing slave-man is better than a free polytheist, even though he may look pleasant to you. They invite ˹you˺ to the Fire while Allah invites ˹you˺ to Paradise and forgiveness by His grace. He makes His revelations clear to the people so perhaps they will be mindful.
And do not marry idolatrous women until they believe, for a believing slave girl is better than an idolatress even if she looks attractive to you; and don´t marry idolatrous men until they believe, for a believing slave is better than an idolater, even if he looks attractive to you. They call towards the fire, and Allah calls towards paradise and forgiveness by His permission, and He explains His signs to people so that they remember.
You shall not wed pagan women, unless they embrace the Faith. A believing slave-girl is better than an idolatress, although she may please you. Nor shall you wed idolaters, unless they embrace the Faith. A believing slave is better than an idolater, although he may please you. These call you to the Fire; but God calls you, by His will, to Paradise and to forgiveness. He makes plain His revelations to mankind, so that they may remember
Do not marry idolatresses unless they believe; a believing woman is better than an idolatress, even if you like her. Nor shall you give your daughters in marriage to idolatrous men, unless they believe. A believing man is better than an idolater, even if you like him. These invite to Hell, while GOD invites to Paradise and forgiveness, as He wills. He clarifies His revelations for the people, that they may take heed
Do not marry idolatrous women until they believe; a believing slave woman is better than an idolatrous woman even if she pleases you. And do not give your women in marriage to idolaters until they believe. A believing slave is better than an idolater, even if he pleases you. They [idolaters] invite [you] to Hell, whereas God calls for Heaven and forgiveness by His permission. He makes his signs clear to people so that they may remember.
Do not marry idolatrous women until they believe; a believing slave woman is better than an idolatrous woman even if she pleases you. And do not give your women in marriage to idolaters until they believe. A believing slave is better than an idolater, even if he pleases you. They [idolaters] invite [you] to Hell, whereas God calls for Heaven and forgiveness by His permission. He makes his signs clear to people so that they may remember.
And do not shag the idolater's women, until they have believed. And a believing maid is better than an idolatress, even if you admire her. And do not shag idolater's men, unless they have believed. A believing slave (Man) is better than an idolater, even if you admire him. Those are calling to the Fire, and Allah calls to paradise and forgiveness, by His permission. And He demonstrates for the people His verses. Perhaps they may be remembering.
And do not marry idolater women until they believe, and a believing maid is definitely preferable to an idolater (free) woman even though she may please you. Nor give (your women) in marriage to idolater men until they believe; and certainly a believing servant is preferable to an idolater (free man) , though he may please you. Those invite to the Fire while Allah invites to paradise and forgiveness by His Will, and He makes clear His Signs to people, so that they may take heed
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(Family is the unit of any good society. Uniformity of Ideology between the husband and the wife is important to ensure a wholesome family life). Do not marry women who associate others with Allah, till they believe. Even if such women seem attractive to you, marrying a believing woman who toils in labor and might not seem as attractive, is better for you. Nor shall you give your daughters in marriage to men who associate others with Allah, till they believe. A believing man is better than an idolater, even if you like him. Clash of basic value systems creates a fiery atmosphere in the family and it carries on to the Lasting Abode. Allah, by His Leave, invites you to Paradise and protection against your imperfections. (A happy family life is a life of paradise). He expounds His Revelations for all humanity to ponder
And do not marry the idolatresses until they believe, and certainly a believing maid is better than an idolatress woman, even though she should please you; and do not give (believing women) in marriage to idolaters until they believe, and certainly a believing servant is better than an idolater, even though he should please you; these invite to the fire, and Allah invites to the garden and to forgiveness by His will, and makes clear His communications to men, that they may be mindful
And marry not idolatrous women until they believe; even a believing bond women is better than an idolatress, although she may please you. And give not believing women in marriage to idolaters until they believe; even a believing slave is better than an idolater, although he may please you. These call to Fire, but ALLAH calls to Heaven and to forgiveness by HIS will. And HE makes HIS Signs clear to the people that they may remember
Marry not idolatresses until they believe. Truly a believing slave woman is better than an idolatress, though she be pleasing to you. And marry none to the idolaters until they believe. Truly a believing slave is better than an idolater, though he should impress you. They are those who call unto the Fire, but God calls unto the Garden and forgiveness, by His leave, and makes clear His signs to mankind, that haply they may remember
And do not marry unbelieving women (idolaters), until they believe; And indeed, a slave woman who believes is better than an unbelieving woman, even though she (may) allure you. And do not marry (your girls) to non-believers until they believe: A slave man who believes is better than an unbeliever, even though he (may) allure you. non believers (only) call you to the Fire. But Allah calls (you) by His Grace to the Garden (of Joy) and Forgiveness, and makes His Signs clear to mankind that they may celebrate His Praise
Don’t marry polytheistic women until they believe. A believing maid is better than a polytheist, even if she appeals to you. Likewise, don’t marry polytheistic men until they believe. A believing servant is better than a polytheist, even if he appeals to you. These invite to the Fire, while God invites to Paradise and forgiveness, by His permission. He makes His verses clear for people, so they may reflect.
Do not marry idolatresses, unless they have believed. A believing maid is better than an idolatress, even if you like her. And do not marry idolaters, unless they have believed. A believing servant is better than an idolater, even if you like him. These call to the Fire, but God calls to the Garden and to forgiveness, by His leave. He makes clear His communications to the people, that they may be mindful
And do not marry polytheistic women until they believe. And a believing slave woman is better than a polytheist, even though she might please you. And do not marry polytheistic men [to your women] until they believe. And a believing slave is better than a polytheist, even though he might please you. Those invite [you] to the Fire, but Allah invites to Paradise and to forgiveness, by His permission. And He makes clear His verses to the people that perhaps they may remember
And do not marry the idolatresses until they believe, and surely, a believing female slave is better than an idolatress, even if she pleases you. And do not marry the idolaters until they believe, and surely, a believing slave is better than an idolater, even if he pleases you. Those call to the fire, and God calls to the Garden and forgiveness with His permission, and He makes His signs clear to mankind; perhaps they may remember.
Do not marry unbelieving women (idolaters), until they believe: A slave woman who believes is better than an unbelieving woman, even though she allures you. Nor marry (your girls) to unbelievers until they believe: A man slave who believes is better than an unbeliever, even though he allures you. Unbelievers do (but) beckon you to the Fire. But God beckons by His Grace to the Garden (of bliss) and forgiveness, and makes His Signs clear to mankind: That they may celebrate His praise
Do not marry unbelieving women (idolaters), until they believe: A slave woman who believes is better than an unbelieving woman, even though she allures you. Nor marry (your girls) to unbelievers until they believe: A man slave who believes is better than an unbeliever, even though he allures you. Unbelievers do (but) beckon you to the Fire. But Allah beckons by His Grace to the Garden (of bliss) and forgiveness, and makes His Signs clear to mankind: That they may celebrate His praise
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Divorce
وَیَسۡءَلُونَكَ عَنِ ٱلۡمَحِیضِۖ قُلۡ هُوَ أَذࣰى فَٱعۡتَزِلُوا۟ ٱلنِّسَاۤءَ فِی ٱلۡمَحِیضِ وَلَا تَقۡرَبُوهُنَّ حَتَّىٰ یَطۡهُرۡنَۖ فَإِذَا تَطَهَّرۡنَ فَأۡتُوهُنَّ مِنۡ حَیۡثُ أَمَرَكُمُ ٱللَّهُۚ إِنَّ ٱللَّهَ یُحِبُّ ٱلتَّوَّ ٰبِینَ وَیُحِبُّ ٱلۡمُتَطَهِّرِینَ ٢٢٢
They ask you [Prophet] about menstruation. Say, ‘Menstruation is a painful condition, so keep away from women during it. Do not approach them until they are cleansed; when they are cleansed, you may approach them as God has ordained. God loves those who turn to Him, and He loves those who keep themselves clean
They ask you about menstruation. Say: It is a harmful (illness), so keep away from women during menses and don’t approach (sexual intercourse) them till they are cleansed. When they are cleansed, then go to them as Allah has commanded you. Surely, Allah loves those who repent and loves those who purify themselves.
And they ask thee of menstruation. Say thou: it is a pollution, so keep away from women during menstruation, and go not in unto them until they have purified themselves. Then when they have thoroughly purified themselves, go in unto them as Allah hath commanded you. Verily Allah loveth the penitents, and loveth the purifiers of themselves
They ask you about menstruation. Tell them: "This is a period of stress. So keep away from women in this state till they are relieved of it. When they are free of it, you may go to them as God has enjoined. For God loves those who seek pardon, and those who are clean."
They ask you about menstruation... Say, “It is a difficult time. Do not have sexual relations with women until they are clean (of bleeding). And when they are cleansed you can approach them from where Allah has ordained”. Allah loves those who turn from their wrongdoing and who repent much and cleanse themselves.
They will ask you about menstruation. Say, ´It is an impurity, so keep apart from women during menstruation and do not approach them until they have purified themselves. But once they have purified themselves, then go to them in the way that Allah has enjoined on you.´ Allah loves those who turn back from wrongdoing and He loves those who purify themselves.
They ask you concerning [intercourse during] menses. Say, ‘It is hurtful.’ So keep away from wives during the menses, and do not approach them till they are clean. And when they become clean, go into them as Allah has commanded you. Indeed Allah loves the penitent and He loves those who keep clean
They also ask you about (the injunctions concerning) menstruation. Say: "It is a state of hurt (and ritual impurity), so keep away from them during their menstruation and do not approach them until they are cleansed. When they are cleansed, then (you can) go to them inasmuch as God has commanded you (according to the urge He has placed in your nature and within the terms He has enjoined upon you). Surely God loves those who turn to Him in sincere repentance (of past sins and errors) and He loves those who cleanse themselves
They ask you about (having conjugal relations during) the menstruation. Say, `It (having conjugal relations) is harmful and a pollution, so keep aloof from women during menstruation, and do not approach them (for sexual relation) until they are thoroughly cleansed. But when they have fully cleaned themselves you may come to them as Allah has ordained you. Verily, Allah loves those who frequently turn (to Him) with repentance and He loves the strivers to purification of themselves
They will question thee concerning the monthly course. Say: 'It is hurt; so go apart from women during the monthly course, and do not approach them till they are clean. When they have cleansed themselves, then come unto them as God has commanded you.' Truly, God loves those who repent, and He loves those who cleanse themselves
They ask you about women's menstruation. Say: “It is uncomfortable, so keep away from (having sex with) women during the menstruation, and do not go near them until they are clean, and when they are clean, then you may approach them from where God instructed you.” God indeed likes those who repent and likes those who purify (and absolve) themselves.
People ask you about menstruation. Say: “It is nothing but an illness; avoid sexual intercourse with women during their period until they are back to normal and purify themselves. Then you may have sex in them any way which is approved by the Lord. Truly God loves those who turn to Him and care for cleanliness.”
They ask you concerning women’s menses. Say, “It is a renewal. Thus decline them during their menses, nor go unto them until they are renewed. But once renewed you may approach them in the manner ordained for you by God. For God loves those who constantly turn to Him, and He loves those who refine themselves.
And they ask yousg about menstruation. Say, “It is (a cause of) harm, so keeppl away from (sexual intercourse with) women during menstruation, and do not approach them until they are clean. But once they have cleansed themselves, then approach them from where Allah has commanded you.” Indeed, Allah loves those who frequently repent, and He loves those who cleanse themselves.”
They will ask thee about menstruation: say, 'It is a hurt.' So keep apart from women in their menstruation, and go not near them till they be cleansed; but when they are cleansed come in to them by where God has ordered you verily, God loves those who turn to Him, and those who keep themselves clean
And they ask you the decree concerning menstruation; say, "It is an impurity, so stay away from women at such times, and do not cohabit with them until they have cleansed themselves; so when they have cleansed themselves, cohabit with them the way Allah has determined for you"; indeed Allah loves those who repent profusely, and loves those who keep clean
And they ask you [O Muhammad] about the monthly cycle. Say, “It is a temporary discomfiture therefore keep away from women in their monthly cycle and do not come near unto them until they are cleansed and when they are cleansed, then approach them from whence Allah has commanded you.” Truly Allah loves those who oft repent and He loves those who cleanse themselves.
They will ask thee also, concerning the courses of women: Answer, they are a pollution: Therefore separate your selves from women in their courses, and go not near them, until they be cleansed. But when they are cleansed, go in unto them as God hath commanded you, for God loveth those who repent, and loveth those who are clean
They will ask you about menstruation: say, "It is a hurt and a pollution." So keep apart from women at such times, and go not near them till they are cleansed; but when they have purified themselves you may come in to them as Allah has ordered
They ask you about menstruation. Say: 'It is an injury. Stay away from women during their menstrual periods and do not approach them until they are cleansed. When they have cleansed themselves, then come to them from where Allah has commanded you. Allah loves those who turn to Him in repentance and He loves those who cleanse themselves.
They will also question thee as to the courses of women. SAY: They are a pollution. Separate yourselves therefore from women and approach them not, until they be cleansed. But when they are cleansed, go in unto them as God hath ordained for you. Verily God loveth those who turn to Him, and loveth those who seek to be clean
They ask you about periods (in women — their menstruations). Say: “It is a state of injury (damage to the tissues). So avoid (sexual approach to) women during menstruations and do not approach them (for mahead of state sexual relations) until these women have become free (of menses). Then when they have cleansed themselves (at the cessation of their menstruation), approach them from where Allah has ordained you (in the coming Verse). Verily, Allah loves those who turn (to Him) constantly, and loves those who keep themselves clean and pure
They ask thee about menstruation. Say: It is an impurity, so withdraw from your wives during menstruation. Come not near them (f) until they cleanse themselves. And then when they (f) cleansed themselves, approach them (f) as God commanded you. Truly, God loves the contrite and He loves the ones who cleanse themselves.
They ask you about menstruation. Say, “It is painful. Leave women alone during menstruation. Do not be intimate with them until they are clean. When they are cleansed, you may be intimate with them as allowed for you by Allah. Truly, Allah loves those who constantly lean on Him. He loves those who keep themselves clean.”
They ask you about menstruation. Tell them: "This is a discomfort; therefore, keep away from women (do not have sexual intercourse) during their menstrual periods and do not approach them until they are clean again. When they have cleansed themselves then you may approach them in the manner Allah has enjoined for you. Surely Allah loves those who turn to Him in repentance and keep themselves clean
They ask about the monthly course. Say, "It is a state of impurity; so keep apart from women during their monthly course and do not go near them until they are clean. When they have cleansed themselves, then you may go to them in the manner Allah has enjoined you." Most surely Allah loves those people who refrain from evil and keep themselves pure and clean
And they ask thee about menstruation. Say: It is harmful; so keep aloof from women during menstrual discharge and go not near them until they are clean. But when they have cleansed themselves, go in to them as Allah has commanded you. Surely Allah loves those who turn much (to Him), and He loves those who purify themselves
And they ask you about menstruation, say, "It is harmful, so keep aloof from women (wives) during menstruation and do not go near them till they are clean, then when they are clean go to them from where Allah has ordered you, Allah certainly loves those who turn to Him and He loves those who keep themselves clean."
And they ask you about menstruation. Tell them, "It is harmful.h, So keep away from women in menstruation, and approach them not till they're cleansed. And when they are cleansed, go to them in the manner decreed for you by Allah.hIndeed, Allah loves those who repent and seek forgiveness, and He loves those who keep themselves clean."
And they ask you about menstruation. Say: ‘It is filth; so keep away from women during menstruation and do not approach them until they become pure. And when they have washed themselves clean, consort with them the way by which Allah has permitted you.’ Undoubtedly, Allah loves those who repent much, and He loves those who keep themselves thoroughly pure and clean
And they ask you about menstruation Say: "It is harmful, so retire yourselves sexually from the women during the menstruation, and do not approach them until they are cleansed. When they are cleansed, then you may approach them as God has commanded you." God loves the repenters and He loves the cleansed
And they ask you about the menstruations? Say: "It is harmful, so retire yourselves sexually from the women during the menstruations, and do not approach them until they are cleansed. When they are cleansed, then you may approach them as God has commanded you." God loves the repenters and He loves the cleansed.
And they ask you about the menstruations? Say: "It is harmful, so retire yourselves sexually from the women during the menstruations, and do not approach them until they are purified. When they are purified, then you may approach them as God has commanded you." God loves the repenters and He loves the purified.
And they ask/question you about the menstruation , say: "It is mild harm, so separate/withdraw the women in the menstruation , and do not approach them (F) until they be cleaned/purified , so if they became cleaned/purified , so come to them (F), from where/when God ordered you , that God loves/likes the repentant, and He loves/likes the pure/clean
AND THEY will ask thee about [woman's] monthly courses. Say: "It is a vulnerable condition. Keep, therefore, aloof from women during their monthly courses, and do not draw near unto them until they are cleansed; and when they are cleansed, go in unto them as God has bidden you to do." Verily, God loves those who turn unto Him in repentance and He loves those who keep themselves pure
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And they ask you concerning menstruation. Say, "It is hurt; so keep apart from women during menstruation, and do not draw near them till they are pure. So, when they have purified themselves, then come up to them (i.e., to have sexual intercourse) from where Allah has commanded you." Surely Allah loves the ones constantly repenting, and He loves the ones constantly purifying themselves
They question thee (O Muhammad) concerning menstruation. Say: It is an illness, so let women alone at such times and go not in unto them till they are cleansed. And when they have purified themselves, then go in unto them as Allah hath enjoined upon you. Truly Allah loveth those who turn unto Him, and loveth those who have a care for cleanness
They ask you about women's menses. Tell them, "It is an ailment. Avoid having carnal relations with them until their period is over." Then you may have carnal relations with them according to the rules of God. God loves those who repent and those who purify themselves
They ask you about menstruation. Say: .It is an impurity. So, keep away from women during menstruation; and do not have intimacy with them until they are cleansed. But when they are cleansed, then go to them from where Allah has commanded you. Surely Allah loves those who are most repenting, and loves those who keep themselves pure
They ask you about menstruation. Say: "It is harmful. Therefore, keep away from the women during menstruation. Approach them not till they are clean. When they have purified themselves, then come to them from where Allâh has ordained for you. Indeed, Allâh demonstrates his own love for those who are truly repentant and those who seek ardently to purify themselves."
They ask you about menstruation. Say, "It is a vulnerable (and unclean) condition. So, keep away from (having sexual intercourse with) your women during menstruation. Do not approach them till they are (off their period and) clean. Once they have (bathed and) cleansed themselves, you can then come to them as Allah has ordained you to do. Indeed Allah loves those who turn to Him constantly, and He loves those who maintain a clean state (of being)
They ask you about menstruation. Say: ‘It is harmful. So keep away from the women during menstruation. Don’t approach them till they are clean. When they have purified themselves, then come to them from where Allâh has ordained for you. Indeed, Allâh demonstrates His own love for those who are truly repentant and those who seek ardently to purify themselves’.
They ask you, O Muhammad, for information relative to women's menstruation and whether sexual congress is permissible in its duration. Say to them: "It is an unwholesome phase in the woman's menstrual cycle fraught with systemic changes including personality alteration and a general decrease in resistance to disease. Therefore, leave women alone during menstruation and do not approach them until they are clear of it and have cleansed. When once they are ritually conditioned, you may feel free to approach them in the manner Allah has ordained. Allah likes those who in lowliest plight repentant stand and those who free themselves of physical, moral and spiritual defilement
They ask you about menstruation, say: “It is a sore state that women go through, so stay away from sexual intimacy withwomen during menstruation, and do not approach them for that purposeuntil they are clean again. However, once they are clean, come to them as Allah has allowed you. Allah loves those who repent, and He loves those who maintain cleanliness”.
They ask you ˹O Prophet˺ about menstruation. Say, “Beware of its harm! So keep away, and do not have intercourse with your wives during their monthly cycles until they are purified. When they purify themselves, then you may approach them in the manner specified by Allah. Surely Allah loves those who always turn to Him in repentance and those who purify themselves.”
And they ask you about menstruation; say: it is an illness, so leave the women alone during menstruation and do not come near them until they have cleansed themselves. Then when they have cleansed themselves, approach them the way Allah has commanded you, for Allah loves those who repent and loves those who keep clean.
They ask you about menstruation. Say: ‘It is an indisposition. Keep aloof from women during their menstrual periods and do not approach them until they are clean again; when they are clean, have intercourse with them whence God enjoined you. God loves those that turn to Him in penitence and strive to keep themselves clean.‘
They ask you about menstruation: say, "It is harmful; you shall avoid sexual intercourse with the women during menstruation; do not approach them until they are rid of it. Once they are rid of it, you may have intercourse with them in the manner designed by GOD. GOD loves the repenters, and He loves those who are clean."
They ask you about menstruation. Say, "It is painful, so keep away from women during their menstruation, and do not approach them until they are purified. When they are purified, you may approach them the way God has ordained you." God loves the repentant and the purified.
They ask you about menstruation. Say, “It is painful, so keep away from women during their menstruation, and do not approach them until they are purified. When they are purified, you may approach them the way God has ordained you.” God loves the repentant and the purified.
And they ask you about the menstruation: say, “It is hurtful, so isolate the women during the menstruation. And do not approach them until they are pure. And if they have been pure, come to them from wherever Allah has commanded you.” Allah loves the repentant ones, and He loves the immaculate ones.”
They ask you (O' Muhammad) concerning menstruation. Say: 'It is a hurt; so avoid (intercourse with) women during menstruation and do not approach them till they be cleaned. When they are thus purified, then you may go unto them as Allah has commanded you.' Verily, Allah loves those who repent constantly, and (He) loves those who purify themeselves
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They ask you about women's courses. Say, "It is an inconvenient condition. So keep away from intimacy with them during their courses. Once they are clear past it, you may approach your wives for intimate relations in the manner designed by Allah. Allah loves those who make mends and keep their minds and conduct clean."
And they ask you about menstruation. Say: It is a discomfort; therefore keep aloof from the women during the menstrual discharge and do not go near them until they have become clean; then when they have cleansed themselves, go in to them as Allah has commanded you; surely Allah loves those who turn much (to Him), and He loves those who purify themselves
And they ask thee concerning menstruation. Say, `It is a harmful thing, so keep away from women during menstruation, and go not in unto them until they are clean. But when they have cleansed themselves, go in unto them as ALLAH has commanded you. ALLAH loves those who keep themselves clean.
They ask thee concerning menstruation. Say, “It is a hurt, so keep away from women during menses, and do not approach them until they are purified. And when they are purified, go in unto them in the way God has commanded you.” Truly God loves those who repent, and He loves those who purify themselves
They ask you (O Prophet), concerning women's (menstrual) courses: Say: "They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, you may approach them in any manner, time or place, ordained for you by Allah." Because Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean
They ask you about menstruation. Respond, “It is harmful; so keep away from women during menstruation, and don’t approach them until they are pure. Once they are pure, approach them as God has directed you.” God loves those who repent and those who purify themselves.
And they ask you about menstruation: say, 'It is harmful, so keep away from women during menstruation. And do not approach them until they have become pure. Once they have become pure, approach them in the way God has directed you.' God loves the repentant, and He loves those who keep clean.'
And they ask you about menstruation. Say, "It is harm, so keep away from wives during menstruation. And do not approach them until they are pure. And when they have purified themselves, then come to them from where Allah has ordained for you. Indeed, Allah loves those who are constantly repentant and loves those who purify themselves."
They will ask you about menstruation: say, 'It is a hurt.' So keep apart from women in their menstruation, and do not go near them until they are cleansed; then when they are cleansed come in to them by where God has ordered you; indeed, God loves those who repent, and He loves those who keep clean.
They ask thee concerning women's courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner , time, or place ordained for you by God. For God loves those who turn to Him constantly and He loves those who keep themselves pure and clean
They ask thee concerning women's courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by Allah. For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean
نِسَاۤؤُكُمۡ حَرۡثࣱ لَّكُمۡ فَأۡتُوا۟ حَرۡثَكُمۡ أَنَّىٰ شِئۡتُمۡۖ وَقَدِّمُوا۟ لِأَنفُسِكُمۡۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعۡلَمُوۤا۟ أَنَّكُم مُّلَـٰقُوهُۗ وَبَشِّرِ ٱلۡمُؤۡمِنِینَ ٢٢٣
Your wives are your fields, so go into your fields whichever way you like,and send [something good] ahead for yourselves. Be mindful of God: remember that you will meet Him.’ [Prophet], give good news to the believers
Your wives are a tilth (place of cultivation) for you, so go to your tilth as you wish. Send (good deeds) for yourselves before (leave the world). And fear Allah, and know that you will meet Him (in the Hereafter), and (O Muhammad) give good news to the believers.
Your women are tilth Unto you, so go in unto your tilth as ye list, and provide beforehand for your souls. And fear Allah, and know that ye are going to meet Him; and give thou glad tidings Unto the believers
Women are like fields for you; so seed them as you intend, but plan the future in advance. And fear God, and remember, you have to face Him in the end. So convey glad tidings to those who believe
Your women are your fields (to bear children). So plant your fields as you like. Prepare your selves for the future and protect yourselves from Allah and know that you will meet Him (become aware of, and experience, the reality of the Names comprising your essence). Give good tidings to the believers!
Your women are fertile fields for you, so come to your fertile fields however you like. Send good ahead for yourselves and have taqwa of Allah. Know that you are going to meet Him. And give good news to the muminun.
Your women are a tillage for you, so come to your tillage whenever you like, and send ahead for your souls, and be Godwary, and know that you will encounter Him; and give good news to the faithful
Your women are like a tilth for you (where you plant seed to obtain produce) so come to your tilth as you wish, and send ahead (good issue) for (the future of) your souls. Act in due reverence for God, keeping within the bounds of piety and obedience to Him (both in your relations with your women and bringing up offspring, as in all other matters). And know that you are to meet with Him; and give glad tidings to the believers (of what they will find in His Presence)
Your wives are (as) a tilth (to produce and rear children) for you, so come to your tilth when and how you like and send forward (some good) for yourselves, and take Allah as a shield, and know that you shall meet Him, and give good tidings to the believers
Your women are a tillage for you; so come unto your tillage as you wish, and forward for your souls; and fear God, and know that you shall meet Him. Give thou good tidings to the believers
Your wives are as your plantation (to produce your children), so go to your plantation when you desire, and send (some good) for yourself in advance, and be cautious of God and know that you will meet Him, and give good news to the believers.
Your wives are the bearers of your seed; so, approach them as you want. But take advantage of your life and do some good for your soul before the entertainment. Respect the Lord and bear in mind that pretty soon you have to stand in front of Him. Now give good news to mankind (that he may choose to live in Paradise forever.
Your wives are tilth to you. So approach your tilth when and how you two decide. But do some good acts for yourselves beforehand, and be conscious of God, and know that you are to meet Him. And give good news to those who believe
Yourpl women are a field for you, so approach your fields whichever way you like, but do some (good) act for yourselves beforehand. And be mindful of Allah and know that youpl are bound to meet Him. And givesg glad tidings to the believers.
Your women are your tilth, so come into your tillage how you choose; but do a previous good act for yourselves, and fear God, and know that ye are going to meet Him; and give good tidings unto those who do believe
Your women are a tillage for you; so come into your tillage as you will; and first perform the deeds that benefit you; and keep fearing Allah, and know well that you have to meet Him; and (O dear Prophet Mohammed - peace and blessings be upon him) give glad tidings to the Muslims
Your wives are your farmland so come unto your farmlands as you please but do send forth [good deeds] ahead of yourselves and revere Allah and know that you surely are going to meet Him and give glad tidings to the believers.
Your wives are your tillage; go in therefore unto your tillage in what manner soever ye will: And do first some act that may be profitable unto your souls; and fear God, and know that ye must meet him; and bear good tidings unto the faithful
Your women are your tilth (to cultivate), so come into your tillage how you choose; but do a previous good act for yourselves, and fear Allah, and know that you are going to meet Him; and give good tidings unto those who do believe
Women are your planting place (for children); come then to your planting place as you please and forward (good deeds) for your souls, and fear Allah. And know that you shall meet Him. Give glad tidings to the believers
Your wives are your field: go in, therefore, to your field as ye will; but do first some act for your souls' good: and fear ye God, and know that ye must meet Him; and bear these good tidings to the faithful
Your women are (also acting) as a tillage for you. So come unto your tillage, as and when, you wished (through the route leading to the uterus) and send (pious deeds) beforehand for your persons and pay obedience to Allah and beware, surely you are those who meet Him. And transmit good news to the Believers
Your wives are a place of cultivation for you, so approach your cultivation whenever you willed and put forward for yourselves. And be Godfearing of God. And know that you will be one who encounters Him. And give thou good tidings to the ones who believe.
Your wives are like your plantations. Approach your plantations as you wish. Always be mindful of [your responsibility to] the future. Fear and obey Allah. Be certain of your ultimate meeting with Him. Give good tidings to those who believe.
Your wives are your tilth; so go to your tilth when you like. Take care of your future and refrain from the displeasure of Allah. Bear in mind that you shall meet Him in the Hereafter, and give good news to the believers
Your wives are your tilth: so you may go to your tilth as you please, but you should take care of your future and refrain from the displeasure of Allah. Know it well that One Day you shall meet Him. (O Prophet!) bear good tidings to the Believers
Your wives are a tilth for you, so go in to your tilth when you like, and send (good) beforehand for yourselves. And keep your duty to Allah, and know that you will meet Him. And give good news to the believers
Your women (wives) area tilth * for you so go to your tilth as you like and (do good) in advance for yourselves, and fear Allah and know that you will meet Him and convey good news to the believers.* Fields for sowing seed.
Your women are sexual partnersfor you. Come to your partners then how you please
Your wives are for you like a harvest-producing field. So, go to your field as you may desire. And manage some provisions for yourselves for the next world. Inculcate in yourselves the fear of Allah, and be mindful that you shall appear before Him. And, (O Beloved,) give good news to the believers (that their appearance before Allah will be gainful for them)
Your women are a cultivation for you. So approach your cultivation as you wish towards goodness. And be aware of God and know that you will meet Him, and give good news to the believers
Your women are a cultivation for you. So approach your cultivation as you wish towards goodness. And be aware of God and know that you will meet Him, and give good news to the believers
Your women are a cultivation for you. So approach your cultivation as you wish towards goodness. And be aware of God and know that you will meet Him, and give good news to the believers.
Your women (are) a cultivation/plantation to you, so come (to) your cultivation/plantation when you wanted/willed, and present/advance to yourselves, and fear and obey God and know that you are meeting Him , and announce good news (to) the believers
Your wives are your tilth; go, then, unto your tilth as you may desire, but first provide something for your souls, and remain conscious of God, and know that you are destined to meet Him. And give glad tidings unto those who believe
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Your women are a tillage for you; so come up to your tillage however you decide, and place forward (good deeds) for yourselves; and be pious to Allah, and know that you will be meeting Him. And give good tidings to the believers
Your women are a tilth for you (to cultivate) so go to your tilth as ye will, and send (good deeds) before you for your souls, and fear Allah, and know that ye will (one day) meet Him. Give glad tidings to believers, (O Muhammad)
Your wives are as fields for you. You may enter your fields from any place you want. Reserve something good for your souls (for the life hereafter). Have fear of God and know that you are going to meet Him. (Muhammad) give the glad news to the believers
Your women are tillage for you to cultivate. So, come to your tillage from where you wish, and advance something for yourselves, and fear Allah, and know that you are to meet Him, and give good news to the believers
Your wives are your tillage, so go in therefore to your tillage in what manner you like, put forth righteous acts for yourselves, act piously towards Allâh, and know that you will definitely meet Him (in the ‘Hereafter’). Thus, (O’ Muhammad), announce the joyful news to the ‘Monotheistic Believers’.
Your wives are (like) your plowing fields; so enter (and cultivate) your fields in any manner you wish. And (first) send ahead (a prayer) for yourself. Fear Allah (always), and be sure that you (all) shall meet Him (one day). Give the glad tidings to the believers
Your wives are your tillage, so go to your tillage in what manner you like. Put forth righteous acts for yourselves. Act piously towards Allâh. And know that you will definitely meet Him (in the Hereafter). So announce the glad tidings to those who live by Faith.
Your wives are where you cultivate your crop of posterity; they are your field wherein you cultivate mutual affection and emotion directed to attaining pleasure or satisfaction, therefore, till your tilth virtuously as you will and advance piety toward future security and revere Allah. And realise that you are destined to be in His August Presence Hereafter, and announce blissful tidings, O Muhammad, to those touched by the divine hand
Your women are like pastures for you, so enter your pastures as you wish, and prepare for yourselves good deeds. Be mindful of Allah, remember you will meet Him, and you, Muhammad, continue to give good news to the believers”
Your wives are like farmland for you, so approach them ˹consensually˺ as you please. And send forth something good for yourselves. Be mindful of Allah, and know that you will meet Him. And give good news to the believers.
Your women are for your cultivation, so go to cultivate them as you like, and produce a future for yourselves, and beware of Allah and know that you will meet Him, and give good news to the believers.
Women are your fields: go, then, into your fields whence you please. Do good works and fear God. Know that you shall meet Him. Give joyful tidings to the believers
Your women are the bearers of your seed. Thus, you may enjoy this privilege however you like, so long as you maintain righteousness. You shall observe GOD, and know that you will meet Him. Give good news to the believers.
Your wives are a field for you, so go into your fields however you want and do beforehand all that is necessary, being fully mindful of God and knowing that you will meet Him. Give good news to the believers.
Your wives are a field for you, so go into your fields however you want and do beforehand all that is necessary, being fully mindful of God and knowing that you will meet Him. Give good news to the believers.
Your women are tilth for you; so, come to your tilth whenever you will, and introduce for yourselves. And show the piety of Allah and know that you will meet Him. And preach the believers (Good tidings).
Your women are a tilth for you, so come into your tilth as you will, and forward (good deeds) beforehand for yourselves, and be careful (of your duty) to Allah, and know that you shall meet Him. And give gladtidings to the believers (O' Muhammad)
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Remember, that women in the society are the guardians of your future generations, just as a garden keeps the seeds and turns them into flowering plants. So, whenever you meet with women socially, treat them with respect, keeping the aforementioned principle in mind. This conduct will go a along way to insure the betterment of the future generations. Send forth good today for tomorrow. Be mindful of Allah's Laws and know that you will, one day face Him. O Messenger! Give good news to the believers
Your wives are a tilth for you, so go into your tilth when you like, and do good beforehand for yourselves, and be careful (of your duty) to Allah, and know that you will meet Him, and give good news to the believers
Your wives are a sort of tilth for you; so approach your tilth when and as you like and send ahead some good for yourselves; and fear ALLAH and know that you shall meet HIM; and bear good tidings to those who believe
Your women are a tilth to you, so go unto your tilth as you will, but send forth for your souls. And reverence God and know that you shall meet Him, and give glad tidings to the believers
Your wives are like a tilth for you; Approach your tilth when or how you will; But do some good acts for your souls beforehand: And fear Allah, and know that you are to meet Him (in the Hereafter); And give the good news to those who believe
Your wives are your culture, so approach your culture as you desire. Prepare for yourselves, fear God, and know you will encounter Him. Give good news to the believers.
Your women are cultivation for you; so approach your cultivation whenever you like, and send ahead for yourselves. And fear God, and know that you will meet Him. And give good news to the believers
Your wives are a place of sowing of seed for you, so come to your place of cultivation however you wish and put forth [righteousness] for yourselves. And fear Allah and know that you will meet Him. And give good tidings to the believers
Your women are your tilth, so come unto your tillage how you choose; And send forward for your souls, and fear God, and know that you are going to meet Him; and give glad tidings to the believers.
Your wives are as a tilth unto you; so approach your tilth when or how ye will; but do some good act for your souls beforehand; and fear God. And know that ye are to meet Him (in the Hereafter), and give (these) good tidings to those who belie ve
Your wives are as a tilth unto you; so approach your tilth when or how ye will; but do some good act for your souls beforehand; and fear Allah. And know that ye are to meet Him (in the Hereafter), and give (these) good tidings to those who believe
وَلَا تَجۡعَلُوا۟ ٱللَّهَ عُرۡضَةࣰ لِّأَیۡمَـٰنِكُمۡ أَن تَبَرُّوا۟ وَتَتَّقُوا۟ وَتُصۡلِحُوا۟ بَیۡنَ ٱلنَّاسِۚ وَٱللَّهُ سَمِیعٌ عَلِیمࣱ ٢٢٤
[Believers], do not allow your oaths in God’s name to hinder you from doing good, being mindful of God and making peace between people. God hears and knows everything
And don’t make Allah’s (Name) an excuse in your oaths against your doing good, acting piously, and making peace among people. Allah is All-Hearer, All-Knower.
And make not Allah a butt of your oaths that ye shall not act piously nor fear Allah nor set things right between and Allah is Hearing, Knowing
Do not implicate God in your oaths to avoid doing good and being pious and keeping peace among men, for God hears all and knows everything
Do not let the oaths you make in the name of Allah prevent you from doing good, seeking protection and making peace between people. Allah is the Sami, the Aleem.
Do not, by your oaths, make Allah a pretext to avoid good action and having taqwa and putting things right between people. Allah is All-Hearing, All-Knowing.
Do not make Allah an obstacle, through your oaths, to being pious and Godwary, and to bringing about concord between people. And Allah is all-hearing, all-knowing
(Do not make thoughtless oaths by God,) and do not (in striving to keep your oaths) make Him a hindrance by your oaths to doing greater good, acting from piety, and making peace among people. And God is All-Hearing, All-Knowing
And make not Allah an excuse through your oaths, that you may (thereby) abstain from doing good and from becoming secure against evil and from setting the affairs right and from making peace between various people. And Allah is All-Hearing, All-Knowing
Do not make God a hindrance, through your oaths, to being pious and godfearing, and putting things right between men. Surely God is All-hearing, All-knowing
Do not make God object of your oaths (do not swear by God) to hold back from doing good, controlling yourselves, or making peace between people. God hears all and knows all.
Do not swear to God casually in order to gain the trust and the respect of the people. Be mindful of your duties to God and make peace between the people. Remember that God Hears everything and that He Knows everything
And do not make God an excuse in your promises against doing good, or acting right, or making peace between people. For God is the One who hears and knows all things
And do not make your oaths in Allah's name an excuse to hinder youpl from virtue and mindfulness (of God) and reconciling between people, for Allah is All-Listening, All-Knowing.
Make not God the butt of your oaths, that ye will keep clear and fear and make peace amongst men, for God both hears and knows
And do not make Allah a target of your oaths, by pledging against being virtuous and pious, and against making peace among mankind; and Allah is All Hearing, All Knowing
And do not make Allah in your oaths an excuse for you not to act in piety and in reverence and bringing goodness between the mankind and Allah is All-hearing, All-knowing.
Make not God the object of your oaths, that ye will deal justly, and be devout, and make peace among men; for God is he who heareth and knoweth
Make not Allah an excuse in your oaths against doing good and observing your duty to Him, and make peace amongst men, for Allah is both Hearer and Knower
Do not make Allah a deterrent through your oaths, that you be righteous, cautious, and reform between people. Surely, Allah is Hearing and Knowing
Swear not by God, when ye make oath, that ye will be virtuous and fear God, and promote peace among men; for God is He who Heareth, Knoweth
And do not make Allah an excuse (a barrier, or a target) in your oaths against your doing good and becoming obedient and mahead of state reforms among people. And Allah is All-Hearer, All-Knower
And make God not an obstacle with your sworn oaths to your being good, and being Godfearing, and making things right among humanity. And God is Hearing, Knowing.
Do not use Allah’s name as an excuse in your oaths to keep you from doing goodness. Be righteous and make peace among people. Allah is the All-hearing, the All-knowing.
Do not use Allah's name in your oaths as an excuse to prevent you from dealing justly, guarding against evil and making peace between people; Allah hears and knows everything
Do not use Allah´s name for such oaths which are taken to keep back from virtue, piety and the welfare of mankind
And make not Allah by your oaths a hindrance to your doing good and keeping your duty and making peace between men. And Allah is Hearing, Knowing
And do not make Allah, because of your oaths, a hindrance in your righteousness and guarding (against evil) and effecting reconciliation between human beings, and Allah is Hearing, Knowing.
And make not Allah but a front for your oaths, just to create a false impression among mankind that you're good, pious and a reformer. Allah listens, knows
And because of your oaths, do not use (the Name of) Allah as an excuse for refraining from doing good (to the people), becoming Godfearing and making peace amongst people. And Allah is All-Hearing, All-Knowing
And do not make God the subject of your casual oaths. Be pious and righteous and reconcile among the people; and God is Listener, Knower
And do not make God the subject of your casual oaths. Be pious and righteous and reconcile among the people; and God is Hearer, Knower.
And do not make God the subject of your casual oaths. Be pious and righteous and reconcile among the people; and God is Hearer, Knower.
And do not make God a subject/target to your oaths that you be righteous and fear and obey (God) and correct/reconciliate between the people, and God (is) hearing/listening, knowledgeable
AND DO NOT allow your oaths in the name of God to become an obstacle to virtue and God-consciousness and the promotion of peace between men: for God is all-hearing, all-knowing
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And do not make Allah an object for your oaths (i.e., idle oaths) (as an excuse) against being benign and pious, and acting righteously (Or: reconciling) among mankind, and Allah is Ever-Hearing, Ever-Knowing
And make not Allah, by your oaths, a hindrance to your being righteous and observing your duty unto Him and making peace among mankind. Allah is Hearer, Knower
Do not swear by God not to do good things, or have piety, or make peace among people. God is All-hearing and All-knowing
Do not make (the name of) Allah the subject of your oaths against your doing good, fearing Allah and setting things right between people. Allah is All-Hearing, All-Knowing
Make not the Name of Allâh a pretext in your oaths to prevent you from doing righteous acts, from observing the commandments of Allâh, and from reconciling between people. Allâh is All-Hearing, All-Knowing.
Do not let your oaths in Allah´s name be an excuse against your doing good _ acting piously, and keeping peace between people. And Allah is the all-Hearing and the all-Knowing
And Don’t make the Name of Allâh a pretext in your oaths to prevent you from doing righteous acts or from observing the commandments of Allâh, or from reconciling between people. Allâh is All-Hearing, All-Knowing.
And do not abuse Allah’s Eternal Name in acts of swearing when referring to Allah in binding you to a false statement or an act or in refusing to make peace. Make reparations for your oath and correct the incorrect so that reputations are maintained and piety is credited for the sake of reverence and the ability to create peace among people, and your affirmation is as sacred as an oath. Revere Allah; Who is Sami’un (Omnipresent with unlimited audition) and 'Alimun
Do not make your oaths in the name of Allah an excuse to stop you from doing good, being mindful, and reconciling people who are undergoing some marital dispute; Allah is the Hearer, the Knower.
Do not use Allah’s Name in your oaths as an excuse for not doing good, not guarding against evil, or not making peace between people. And Allah is All-Hearing, All-Knowing.
And do not make your oaths by Allah an excuse not to do good or be god-fearing or make peace between people. Allah hears and knows.
And do not make God, when you swear by Him, a means to prevent you from dealing justly, from fearing Him, and from making peace among people. God hears all and knows all.
Do not subject GOD's name to your casual swearing, that you may appear righteous, pious, or to attain credibility among the people. GOD is Hearer, Knower.
Do not use your oaths to God as an excuse for not doing good, being mindful of God, and making peace between people. God hears all and knows all.
Do not use your oaths to God as an excuse for not doing good, being mindful of God, and making peace between people. God hears all and knows all.
And do not set up Allah, an objection of your oaths to prevent you from devoting, showing piety, and reconcile between the people. And Allah is Hearer, Knowledgeable.
And do not make Allah, because of your swearing (by Him) , an obstacle to your doing good and guarding (against evil) and making peace among people; and Allah is All-Hearing, All-Knowing
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Let not your senseless oaths in the name of Allah deter you from doing good to others, from being mindful of Divine Laws, and from making peace between people. Allah is Hearer, Knower
And make not Allah because of your swearing (by Him) an obstacle to your doing good and guarding (against evil) and making peace between men, and Allah is Hearing, Knowing
And make not ALLAH a target for your oaths that you may thereby abstain from doing good and acting righteously and making peace between men. And ALLAH is All-Hearing, All-Knowing
And make not God a hindrance, through your oaths, to being pious and reverent and to making peace between people. And God is Hearing, Knowing
And do not make Allah’s (Name) an excuse in your oaths against doing good and acting rightly, and making peace between persons; And Allah is All Hearing (Sami’), All Knowing (Aleem)
And don’t make God, because of your oaths, an obstruction preventing you from doing good and acting rightly and making peace among people. God is All-Hearing, All-Knowing.
And do not allow your oaths in God's name to hinder you from virtue, and righteousness, and making peace between people. God is Listener and Knower
And do not make [your oath by] Allah an excuse against being righteous and fearing Allah and making peace among people. And Allah is Hearing and Knowing
And do not make God a hindrance, through your oaths, to being righteous and pious, and making peace among the people. And God is hearing, knowing.
And make not God's (name) an excuse in your oaths against doing good, or acting rightly, or making peace between persons; for God is One Who heareth and knoweth all things
And make not Allah's (name) an excuse in your oaths against doing good, or acting rightly, or making peace between persons; for Allah is One Who heareth and knoweth all things
لَّا یُؤَاخِذُكُمُ ٱللَّهُ بِٱللَّغۡوِ فِیۤ أَیۡمَـٰنِكُمۡ وَلَـٰكِن یُؤَاخِذُكُم بِمَا كَسَبَتۡ قُلُوبُكُمۡۗ وَٱللَّهُ غَفُورٌ حَلِیمࣱ ٢٢٥
He will not call you to account for oaths you have uttered unintentionally, but He will call you to account for what you mean in your hearts. God is most forgiving and forbearing
Allah will not blame you for your vain utterances (unintentional) in your oaths, but He will call you to account for what your hearts have earned. And Allah is Forgiving, Forbearing.
Allah will not take you to task for the vain in Your oaths, but he shall take you to task for that which your hearts have earned, and He is the Forgiving, the Forbearing
God will not call you to account for that which is senseless in your oaths, but only for what is in your hearts; for God is forgiving and forbearing
Allah will not hold you responsible for any oaths you make unknowingly, but He will hold you responsible for what is intended in your hearts (consciousness). Allah is the Ghafur, the Halim.
Allah will not take you to task for inadvertent statements in your oaths, but He will take you to task for the intention your hearts have made. Allah is Ever-Forgiving, All-Forbearing.
Allah shall not take you to task for what is unconsidered in your oaths, but He shall take you to task for what your hearts have incurred, and Allah is all-forgiving, all-forbearing
God does not take you to task for a slip in your oaths, but He takes you to task for what your hearts have earned (through intention). And God is All-Forgiving, All-Clement
Allah will not call you to account for what is vain (and unintentional) in your oaths, but He calls you to account for what your minds resolve and accomplish (by intentional swearing). And Allah is Great Protector (against faults), Highly Forbearing
God will not take you to task for a slip in your oaths; but He will take you to task for what your hearts have earned; and God is All-forgiving, All-clement
God does not hold you responsible for your useless (and absurd) oaths, but He holds you responsible for what your hearts did (intentionally). God is forgiving and patient.
God does not hold you responsible for your unintentional oaths. However, He will question you about serious oaths (such as testifying under the oath in the court). God is indeed Patient and Forgiving
God will not call you to account for the thoughtlessness in your promises, but for the intention in your hearts. And He is Oft-Forgiving, Most Understanding
Allah does not hold youpl accountable for idle talk involving your (unintended) oaths, but He holds you accountable for what your hearts have earned, for Allah is Oft-Forgiving, Forbearing.
He will not catch you up for a casual word in your oaths, but He will catch you up for what your hearts have earned; but God is forgiving and clement
Allah does not take you to task for oaths which are made unintentionally but He does take you to task for deeds which your hearts have done; and Allah is Oft Forgiving, Most Forbearing
Allah will not hold you accountable for your oaths taken in jest but He will hold you accountable for that which you have firmly intended with your hearts and Allah is Oft-forgiving, All-magnanimous.
God will not punish you for an inconsiderate word in your oaths; but he will punish you for that which your hearts have assented unto: God is merciful and gracious
He will not call you to account for the unintentional word in your oaths, but He will call you to account for the intentions of your heart; but Allah is Forgiving and Clement
Allah will not call you to account for a slip in your oaths. But He will take you to task for that which is intended in your hearts. Allah is Forgiving and Merciful
God will not punish you for a mistake in your oaths: but He will punish you for that which your hearts have done. God is Gracious, Merciful
Allah will not call you to account for unintentional matter in your oaths. But, of course He will call you to account what your hearts did intend. And Allah is Oft-Forgiving, Most Forbearing
God will not take you to task for idle talk in your sworn oaths. Rather, He will take you to task for what your hearts earned. And God is Forgiving, Forbearing.
Allah will not make you accountable for carelessness in your oaths, but for the intention in your hearts. He is the Most Forgiving, the Most Tolerant.
Allah will not hold you accountable for what is inadvertent in your oaths, but He will hold you accountable for what you intended in your hearts; Allah is Forgiving, Forbearing
Allah hears everything you utter and knows everything. Allah does not call you to Account for unintentional and meaningless oaths, but will surely take you to task for oaths taken deliberately and in earnest: Allah is Forgiving and Forbearing
Allah will not call you to account for what is vain in your oaths, but He will call you to account for what your hearts have earned. And Allah is Forgiving, Forbearing
Allah will not catch you for what is vain in your oaths but He will catch you for that which your hearts have earned (intentionally) and Allah is Protectively Forgiving, Clement (Kind).
Allah does not hold you responsible for any casual oath that you may take, but He holds you responsible for that which is consciously taken. And Allah is Forgiving, Kind.
Allah will not hold you accountable for your vain oaths, but will take you to task for the oaths taken with serious intention in your hearts. And Allah is Most Forgiving, Most Forbearing
God will not call you to account for your casual oaths, but He will call you to account for what has entered your hearts. God is Forgiving, Compassionate
God will not call you to account for your casual oaths, but He will call you to account for what has entered your hearts. God is Forgiving, Compassionate.
God will not call you to account for your casual oaths, but He will call you to account for what has entered your hearts. God is Forgiving, Compassionate.
God does not punish you with (for) nonsense/senseless talk in your oaths , and but He punishes you with (for) what your hearts/minds earned , and God (is) forgiving, clement
God will not take you to task for oaths which you may have uttered without thought, but will take you to task [only] for what your hearts have conceived [in earnest]: for God is much-forgiving, forbearing
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Allah will not take you to task for idleness in your oaths, but He will take you to task for whatever your hearts have earned; and Allah is Ever-Forgiving, Ever-Forbearing
Allah will not take you to task for that which is unintentional in your oaths. But He will take you to task for that which your hearts have garnered. Allah is Forgiving, Clement
God will not take into account your inattentive oath. However, He will question you about what your hearts have gained. God is All-forgiving and Lenient
Allah does not hold you accountable for what is laghw (ineffectual) in your oaths, but He holds you accountable for what your hearts have produced. Allah is Forgiving, Forbearing
Allâh will not take you to task for what is unintentional in your oaths, but he will take you to task for that which your hearts have gained (intentionally). Allâh is Oft-Forgiving, Most-Forbearing.
Allah will not hold you accountable for your (unwitting and) idle oaths, but He will surely hold you accountable for the oaths that your hearts desire (and assert in earnest). And Allah is the most Forgiving, and the most Forbearing
Allâh won’t take you to task for what is unintentional in your oaths, but he will take you to task for that which your hearts have gained (intentionally). Allâh is Oft-Forgiving, Most-Forbearing.
Allah excuses you for oaths in which the guilt does not reside in the intention, but He holds you responsible for oaths with guilty intention and Allah is, Ghafurun and Hakimun (Forbearing toward His creatures)
Allah will not hold your thoughtless oaths against you, but He will take you to task over your heart’s intentions. Allah is The Forgiving, The Gentle.
Allah will not hold you accountable for unintentional oaths, but for what you intended in your hearts. And Allah is All-Forgiving, Most Forbearing.
Allah does not hold you to account for unintentionally spoken oaths, but He holds you to account for what your hearts intend, and Allah is forgiving and patient.
God will not call you to account for that which is inadvertent in your oaths. But He will take you to task for that which is intended in your hearts. God is forgiving and lenient
GOD does not hold you responsible for the mere utterance of oaths; He holds you responsible for your innermost intentions. GOD is Forgiver, Clement.
God does not blame you for foolishness in your oaths, but only as your hearts deserve. God is forgiving and gentle.
God does not blame you for foolishness in your oaths, but only as your hearts deserve. God is All-Forgiving, Most Forbearing.
Allah does not censure you by your oaths chatter, but He censures you by what your cores have earned. And Allah is Forgiver, A Clement.
Allah will not hold you liable for thoughtlessness in your oaths, but He will hold you liable for what your hearts have incurred; and Allah is Forgiving, Forbearing
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Allah will not task you for your senseless swearing. He holds you responsible for your intentional doings. Allah is Forgiving, Clement. (Therefore, a marriage will not be dissolved for senseless utterances of the husband or the wife)
Allah does not call you to account for what is vain in your oaths, but He will call you to account for what your hearts have earned, and Allah is Forgiving, Forbearing
ALLAH will not call you to account for such of your oaths as are vain, but HE will call you to account for what your hearts have earned. And ALLAH is Most forgiving, Forbearing
God will not take you to task for carelessness in your oaths. Rather, He will take you to task for what your hearts have earned, and God is Forgiving, Clement
Allah will not call you to account for thoughtlessness in your oaths, but for the intention earned in your hearts; And Allah is Often Forgiving (Ghafoor), Most Forbearing (Haleem)
God won’t hold you accountable for unintentional oaths, but He will hold you responsible for what your hearts intend. God is Forgiving and Merciful.
God does not hold you responsible for your unintentional oaths, but He holds you responsible for your intentions. God is Forgiving and Forbearing
Allah does not impose blame upon you for what is unintentional in your oaths, but He imposes blame upon you for what your hearts have earned. And Allah is Forgiving and Forbearing
God will not chastise you for idle speech in your oaths; but He will chastise you for what your hearts have earned; and God is forgiving, clement.
God will not call you to account for thoughtlessness in your oaths, but for the intention in your hearts; and He is Oft-forgiving, Most Forbearing
Allah will not call you to account for thoughtlessness in your oaths, but for the intention in your hearts; and He is Oft-forgiving, Most Forbearing
لِّلَّذِینَ یُؤۡلُونَ مِن نِّسَاۤىِٕهِمۡ تَرَبُّصُ أَرۡبَعَةِ أَشۡهُرࣲۖ فَإِن فَاۤءُو فَإِنَّ ٱللَّهَ غَفُورࣱ رَّحِیمࣱ ٢٢٦
For those who swear that they will not approach their wives, there shall be a waiting period of four months:if they go back, remember God will be most forgiving and merciful
For those who swear for abstinence (sexual relation) from their wives, must wait 4 months. Then if they reconcile, surely, Allah is Forgiving, Merciful.
For those who swear off from their wives is a awaiting of four months; then if they go back, verily Allah is Forgiving, Merciful
Those who swear to keep away from their wives (with intent of divorcing them) have four months of grace; then if they reconcile (during this period), surely God is forgiving and kind
For those who swear not to approach their wives, there is a waiting period of four months. If they revert from their word, indeed Allah is the Ghafur, the Rahim.
Those who swear to abstain from sexual relations with their wives can wait for a period of up to four months. If they then retract their oath, Allah is Ever-Forgiving, Most Merciful.
For those who forswear their wives shall be a waiting for four months. And if they recant, Allah is indeed all-forgiving, all-merciful
For those who vow abstinence from their wives there is a respite of four months. Then, if they go back on their vow (within this period by atoning), then surely God is All-Forgiving, All-Compassionate
Those who vow (to abstain) from their wives, (the maximum) period of waiting (for them) is four months (after which divorce becomes inevitable), then if they (are reconciled within four months and) revert (to their normal relations), then, surely, Allah is Great Protector, Ever Merciful
For those who forswear their women a wait of four months; if they revert, God is All-forgiving, All-compassionate
For those who swear off their wives (not to have sex with them) is a wait of four months. But if they return (and change their mind), God is forgiving and merciful.
If a man swears by God that he will not sleep with his wife any more, he has four month of separation (cooling off) period to make reconciliation. If he decides to take his wife back, God [will not hold him responsible for his swearing as God] is the Most Forgiving, the Most Merciful
For those who take an oath of abstention from their wives, a waiting period for four months is ordained. If then they return, God is the Oft-Forgiving, the Merciful Redeemer
For those who vow abstinence from their wives is a wait of four months. But if they retract, then Allah is Oft-Forgiving, Bestowing of Mercy.
Those who swear off from their women, they must wait four months; but if they break their vow God is forgiving and merciful
Those who swear not to touch their wives have four months’ time; so if they turn back during this period, indeed Allah is Oft Forgiving, Most Merciful
For those who take an oath of abstention from their wives, there is a waiting period of four months and if they return back to one another then Allah is Oft-Forgiving, Most Merciful.
They who vow to abstain from their wives, are allowed to wait four months: But if they go back from their vow, verily God is gracious and merciful
Those who take an oath of abstention from their wives, they must wait four months; but if they break their vow Allah is Forgiving and Merciful
For those who swear a wait of four months from their women, if they revert, Allah is Forgiving, the Most Merciful
They who intend to abstain from their wives shall wait four months; but if they go back from their purpose, then verily God is Gracious, Merciful
For those who take an oath not to have sexual relations with their wives is a waiting period extending to four months. Then if they made amends (within this period), verily, Allah is Oft-Forgiving, continuously Merciful
For those who vow abstinence from their wives, await four months. Then, if they changed their minds, then, truly, God is Forgiving, Compassionate.
For those who take an oath to abstain from their wives, they should wait four months. If they return [to their wives], Allah is Most Forgiving, Most Merciful.
Those who renounce conjugal relationship with their wives on oath have a limitation of four months. If they reconcile and restore their relationship, surely Allah is Forgiving, Merciful
Those who take an oath to keep apart from their wives are given four months (for a final decision), Then if they resume their relations, Allah is Forgiving and Merciful
Those who swear that they will not go in to their wives should wait four months; then if they go back, Allah is surely Forgiving, Merciful
For those who swear to be away from their women (wives), is waiting (i.e. they should not go to them) for four months, then if they go back, then Allah is certainly Protectively Forgiving, Merciful.
For those who vow to keep themselves away from their wives, there is a waiting period of months. But if they go back on their oaths meanwhile, surely Allah is forgiving, merciful.
And for those who swear not to go near their wives, there is a (reconsideration) period of four months. So, if (during this period) they resume their relations, Allah is Most Forgiving, Ever-Merciful
For those who are discontent with their wives, let them wait for four months. If they reconcile, then God is Forgiving, Most Merciful
For those who abstain from their wives, they shall be given four months. If they cease, then God is Forgiving, Merciful.
For those who abstain from their wives, they shall be given four months. If they renounce, then God is Forgiving, Merciful.
For those who swear away from their women (wives), waiting four months, so if they returned , so that God (is) forgiving, most merciful
Those who take an oath that they will not approach their wives shall have four months of grace; and if they go back [on their oath] -behold, God is much-forgiving, a dispenser of grace
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For the ones who forswear their women (is) a wait of four months; so in case they concede, (i.e., if they change the minds) then surely Allah is Ever-Forgiving, Ever-Merciful
Those who forswear their wives must wait four months; then, if they change their mind, lo! Allah is Forgiving, Merciful
Those who swear by God not to ever have any carnal relations with their wives (will not be punished), if they decide to resume marital relations again within four months. God is All-forgiving and All-merciful
Those who swear to abstain from their wives have four months of waiting. Therefore, if they revert back, Allah is Most-Forgiving, Very- Merciful
For those who take an oath not to have sexual pleasure with their wives, there is a waiting time of four months. However, if they return again to (marital relations), then (they must know that) Allâh is indeed Oft-forgiving, Most Merciful.
Those who swear to sever (sexual) relations with their wives, have to wait four months. If they change their mind (during this period) then, (of course) Allah is the most Forgiving, and the most Merciful
For those who take an oath not to have sexual pleasure with their wives: there is a waiting time of four months. However, if they return again to (marital relations), then (they can rest assured that) Allâh is indeed Oft-forgiving, Most Merciful.
And those of you who make an oath to abstain from approaching your wives must not exceed four months. Should they reconcile with their own hearts and with Allah thereby resuming their normal relationship, they shall find Allah Ghafurun and Rahimun
For those who take an oath to separate fromtheir wives, the waiting period is four months, but if they go back on their oath, then they will find Allah Forgiving, Most Kind.
Those who swear not to have intercourse with their wives must wait for four months. If they change their mind, then Allah is certainly All-Forgiving, Most Merciful.
For those who separate from their women is a waiting period of four months, then if they go back, Allah is forgiving, merciful.
Those that renounce their wives on oath must wait four months. If they change their minds, God is forgiving and compassionate;
Those who intend to divorce their wives shall wait four months (cooling off); if they change their minds and reconcile, then GOD is Forgiver, Merciful.
To those who swear not to have sexual relations with their wives, there is a waiting period of four months; if they change their minds, God is forgiving and Merciful-to-all.
To those who swear not to have sexual relations with their wives, there is a waiting period of four months; if they change their minds, God is the Most Forgiving the Mercy Giver.
For those who swear to abstain from their women shall wait for four months. So, if they go back, So Allah is Forgiver, Merciful.
For those who swear to abstain from their wives, there shall be a waiting of four months; so if then they revert, surely Allah is Forgiving, Merciful
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Men who take an oath that they will not approach their wives shall have four months of grace. And if they go back on their oath during these four months, behold, Allah is Forgiving, Merciful. (They must rethink their decision during this grace period and circumstances might change. Similar rules apply for women, since they have rights and obligations as men have, and since no man is permitted to forcibly keep his wife in wedlock against her will as stated later in the Book ((2:228), (4:19), (4:21), (4:34), (7:189))
Those who swear that they will not go in to their wives should wait four months; so if they go back, then Allah is surely Forgiving, Merciful
For those who vow abstinence from their wives, the maximum period of waiting is four months. Then if they go back to their normal relationship, surely ALLAH is Most forgiving, Merciful
Those who forswear their wives shall wait four months. And if they return, God is Forgiving, Merciful
For those who take an oath of abstention from their wives, a waiting for four months is approved; If then they return, surely, Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem)
Those who vow to abstain from their wives have a waiting period of four months. If they reconcile, then indeed, God is Forgiving and Merciful.
Those who vow abstinence from their wives must wait for four months. But if they reconcile—God is Forgiving and Merciful
For those who swear not to have sexual relations with their wives is a waiting time of four months, but if they return [to normal relations] - then indeed, Allah is Forgiving and Merciful
For those who swear from their women is a waiting of four months; then if they return, then indeed, God is forgiving, compassionate.
For those who take an oath for abstention from their wives, a waiting for four months is ordained; if then they return, God is Oft-forgiving, Most Merciful
For those who take an oath for abstention from their wives, a waiting for four months is ordained; if then they return, Allah is Oft-forgiving, Most Merciful
وَإِنۡ عَزَمُوا۟ ٱلطَّلَـٰقَ فَإِنَّ ٱللَّهَ سَمِیعٌ عَلِیمࣱ ٢٢٧
but if they are determined to divorce, remember that God hears and knows all
And if they decide upon divorce, then surely, Allah is All-Hearer, All-Knower.
And if they resolve on divorcement, then verily Allah is Hearing, Knowing
And if they are bent on divorce, God hears all and knows everything
If they decide to divorce, undoubtedly Allah is the Sami, the Aleem (He knows their intentions).
If they are determined to divorce, Allah is All-Hearing, All-Knowing.
But if they resolve on divorce, Allah is indeed all-hearing, all-knowing
But if (the period ends and) they resolve on divorce, (know that) God is All-Hearing, All-Knowing, (well aware of what they say and do)
But if they have resolved on divorce, then (they should know that) surely Allah is All-Hearing, All-Knowing
but if they resolve on divorce, surely God is All-hearing, All-knowing
And if they decide to divorce, then God indeed hears all and knows all.
And if they decide to go on with the divorce, God Hears and understands
But if their intention is firm for divorce, God hears and knows all things
But if they resolve to divorce—then Allah is indeed All-Hearing, All-Knowing.
And if they intend to divorce them, verily, God hears and knows
And if they firmly decide to divorce them, Allah is All Hearing, All Knowing
But if they decide to divorce, then Allah is All-hearing, All-knowing.
and if they resolve on a divorce, God is he who heareth and knoweth
And if they intend to divorce them, verily, remember Allah is Hearer and Knower
But if they resolve on divorce, surely, Allah is the Hearer, the Knower
And if they resolve on a divorce, then verily God is He who Heareth, Knoweth
And if they have firmly decided about divorce, then certainly Allah is All-Hearer, All-Knower
And if they resolved on setting them (f) free, then, truly, God is Hearing, Knowing.
If their intention is divorce, indeed, Allah is All-hearing, the All-knowing.
But if they decide to divorce them, they may do so, surely Allah hears and knows everything
And if they resolve on divorce, (let them remember that Allah hears everything and knows everything
And if they resolve on a divorce, Allah is surely Hearing, Knowing
And if they resolve on a divorce, then Allah is certainly Hearing, Knowing.
And if you are firmly resolved upon divorce, then indeed Allah listens, knows.
But if they resolve firmly to divorce, then certainly Allah is All-Hearing, All-Knowing
And if they insist on the divorce, then God is Hearer, Knowledgeable
And if they insist on the divorce, then God is Hearer, Knowledgeable.
And if they insist on the divorce, then God is Hearer, Knowledgeable.
And if they decided/determined the divorce, (so) then God (is) hearing/listening knowledgeable
But if they are resolved on divorce -behold, God is all-hearing, all-knowing
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And in case they resolve on divorce, then surely Allah is Ever-Hearing, Ever-Knowing
And if they decide upon divorce (let them remember that) Allah is Hearer, Knower
If they choose divorce, God is All-hearing and All-knowing
and if they resolve to divorce, Allah is All-Hearing, All-Knowing
If they made the decision to get divorced, then (they should know that) Allâh is indeed All-Hearing, All-Knowing.
And (after that period) if they are (still) firm upon (their decision to) divorce, then Allah is the all hearing, and the all-Knowing
And If it happens that they made the decision to get divorced, (then they will need to know that) Allâh is indeed All-Hearing, All-Knowing.
However, if they should decide to divorce, Allah is Sami‘un (Omnipresent with unlimited audition) and 'Alimun
However, if they are determined to divorce, then Allah is the Hearer and the Knower
But if they settle on divorce, then Allah is indeed All-Hearing, All-Knowing.
And if they decide on divorce, then Allah listens and knows.
but if they decide to divorce them, know that God hears all and knows all
If they go through with the divorce, then GOD is Hearer, Knower.
If they insist on divorce, God hears all and knows all.
If they insist on divorce, God hears all and knows all.
And if they intend for the divorce, so Allah is Knowledgeable, Merciful.
And if they have resolved on divorce, then surely Allah is All-Hearing, All-Knowing
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If they decide upon divorce let them remember that Allah is Hearer, Knower. (They must bear in mind that since marriage is a Solemn Covenant (4:21), divorce can take place only in accordance with this Book of Law)
And if they have resolved on a divorce, then Allah is surely Hearing, Knowing
And if they decide upon divorce, then surely ALLAH is All-Hearing, All-Knowing
But if they resolve on divorce, truly God is Hearing, Knowing
But if their intention is firm for divorce, Allah is All Hearing (Sami'), All Knowing (Aleem)
If they are resolved for divorce—God is All-Hearing, All-Knowing.
And if they resolve to divorce—God is Hearing and Knowing
And if they decide on divorce - then indeed, Allah is Hearing and Merciful
And if they resolve on divorce, surely God is hearing, knowing.
But if their intention is firm for divorce, God heareth and knoweth all things
But if their intention is firm for divorce, Allah heareth and knoweth all things
وَٱلۡمُطَلَّقَـٰتُ یَتَرَبَّصۡنَ بِأَنفُسِهِنَّ ثَلَـٰثَةَ قُرُوۤءࣲۚ وَلَا یَحِلُّ لَهُنَّ أَن یَكۡتُمۡنَ مَا خَلَقَ ٱللَّهُ فِیۤ أَرۡحَامِهِنَّ إِن كُنَّ یُؤۡمِنَّ بِٱللَّهِ وَٱلۡیَوۡمِ ٱلۡءَاخِرِۚ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِی ذَ ٰلِكَ إِنۡ أَرَادُوۤا۟ إِصۡلَـٰحࣰاۚ وَلَهُنَّ مِثۡلُ ٱلَّذِی عَلَیۡهِنَّ بِٱلۡمَعۡرُوفِۚ وَلِلرِّجَالِ عَلَیۡهِنَّ دَرَجَةࣱۗ وَٱللَّهُ عَزِیزٌ حَكِیمٌ ٢٢٨
Divorced women must wait for three monthly periods before remarrying, and, if they really believe in God and the Last Day, it is not lawful for them to conceal what God has created in their wombs: their husbands would do better to take them back during this period, provided they wish to put things right. Wives have [rights] similar to their [obligations], according to what is recognized to be fair, and husbands have a degree [of right] over them: [both should remember that] God is almighty and wise
And divorced women shall wait concerning themselves for 3 menstrual periods. It is not allowed for them that they conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. Their husbands have better right to take them back in that period, if they wish reconciliation. They (women) have rights similar to those (of men) over them in a just manner, but men have a degree (of responsibility) over them. Allah is All-Mighty, All-Wise.
And the divorced women shall keep themselves in waiting for three courses nor is it allowed unto them that they should hide that which Allah hath created in their wombs, if they believe in Allah and the Last Day. And their husbands are more entitled to their restorations during the same, if they desire rectification. Unto women is due likes that which is due from women reputably. And for men is a degree over them. And Allah is Mighty, Wise
Women who are divorced have to wait for three monthly periods, and if they believe in God and the Last Day they must not hide unlawfully what God has formed within their wombs. Their husbands would do well to take them back in that case, if they wish to be reconciled. Women also have recognised rights as men have, though men have an edge over them. But God is all-mighty and all-wise
Divorced women should wait for three menstrual cycles without getting married, to discern whether they are pregnant or not. If they believe that Allah comprises their innermost essential reality and have faith in the life to come, they have no right to hide what Allah creates in their wombs. If their husbands want to reconcile in this period, they are of higher priority than others. Just as wives have rights over their husbands, husbands also have rights over their wives, but the rights of men are one degree more (as the flow is from man to woman). Allah is the Aziz, the Hakim.
Divorced women should wait by themselves for three menstrual cycles; and it is not lawful for them to conceal what Allah has created in their wombs if they have iman in Allah and the Last Day. Their husbands have the right to take them back within that time, if they desire to be reconciled. Women possess rights similar to those held over them to be honoured with fairness; but men have a degree above them. Allah is Almighty, All-Wise.
Divorced women shall wait by themselves for three periods of purity [after menses], and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day; and their husbands have a greater right to restore them during this [duration], if they desire reconcilement. The wives have rights similar to the obligations upon them, in accordance with honourable norms; and men have a degree above them, and Allah is all-mighty and all-wise
Divorced women shall keep themselves in waiting for three menstrual courses, and it is not lawful for them, if they believe in God and the Last Day, to conceal what God has created in their wombs. In such time their husbands have better right to take them back, if they desire a settlement. According to customary good and religiously approvable practice, women have rights similar to those against them (that men have), but men (in respect of their heavier duty and responsibility) have a degree above them (which they must not abuse). And God is All-Glorious with irresistible might, All-Wise
And the divorced women must keep themselves waiting for three (monthly) courses (as `Iddat), and it is not lawful for them to conceal what Allah has created in their wombs, if indeed they believe in Allah and the Last Day. And their husbands have a better right to take them back in the meanwhile, provided they desire and mean reconciliation. And women have their rights similar to their obligations in an equitable and just manner; yet men have a place above them. And Allah is All-Mighty, All-Wise
Divorced women shall wait by themselves for three periods; and it is not lawful for them to hide what God has created in their wombs; if they believe in God and the Last Day. In such time their mates have better right to restore them, if they desire to set things right. Women have such honourable rights as obligations, but their men have a degree above them; God is All-mighty, All-wise
Divorced women should wait for three monthly periods, and they are prohibited from hiding what God has created in their wombs if they believe in God and the Last Day. And their husbands have more rights to take them back during this period, if they want to reconcile. And they have appropriate rights similar to their responsibilities, but men are a rank above them (in rights and responsibilities). God is powerful and wise.
A divorced woman should wait enough to go through three periods before marrying to another man. It is against the law of God for a woman to hide her pregnancy, if she believe in God and the Day of Judgment. The husband has the right to return back to his wife while she is waiting to go through three periods. Husbands and wives have similar marital rights & obligations. The man (as the head of the household), however, is placed a degree above woman; and above all is God, the Almighty, the Most Wise
Divorced women should wait concerning themselves for three monthly periods. And it is not permissible for them to hide what God has created in their wombs, if they have faith in God and the Last Day. And their husbands have the right to reunite in that period if they wish for reconciliation. But women have rights the same as the rights on them according to what is equitable. But men should take a final position concerning them, and God is Exalted in Power, the Wise
Moreover, divorced women shall keep themselves in wait for three periods, and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day, for their husbands have the right to restore them back if they want reconciliation. And women have rights equal to their obligations in accordance with what is fair. But men have a degree over them, for Allah is Almighty, All-Wise.
Divorced women must wait for themselves three courses; and it is not lawful to them that they hide what God has created in their wombs, if they believe in God and in the last day. Their husbands will do better to take them back in that (case) if they wish for reconciliation; for, the same is due to them as from them; but the men should have precedence over them. God is mighty and wise
And divorced women shall restrain themselves for three menstrual periods; and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day; and their husbands have the right to take them back, during this time, if they desire reconciliation; and the women also have rights similar to those of men over them, in accordance with Islamic law - and men have superiority over them; and Allah is Almighty, Wise
And the divorced women should hold themselves for a waiting period of three monthly cycles and it is not lawful for them to hide that which Allah has created in their wombs if they indeed believe in Allah and in the last day. And their husbands have more right to take them back [in that waiting period] if they want reconciliation. And for the women there are rights as much as the duties that are upon them all in fair kindness but there is a degree for the men above them and Allah is All-mighty, All-wise.
The women who are divorced shall wait concerning themselves until they have their courses thrice, and it shall not be lawful for them to conceal that which God hath created in their wombs, if they believe in God and the last day; and their husbands will act more justly to bring them back at this time, if they desire a reconciliation. The women ought also to behave towards their husbands in like manner as their husbands should behave towards them, according to what is just: But the men ought to have a superiority over them. God is mighty and wise
Divorced women must wait, apart, for three courses; and it is not lawful to them that they hide what Allah has created in their wombs, if they believe in Allah and in the Last Day. Their husbands will do better to take them back in that (case) if they wi
Divorced women shall wait by themselves for three periods. It is unlawful for them, if they believe in Allah and the Last Day, to hide what He has created in their wombs, in which case their husbands would have a better right to restore them should they desire reconciliation. And for them similar to what is due from them with kindness. But men have a degree above them. Allah is Mighty and Wise
The divorced shall wait the result, until they have had their courses thrice, nor ought they to conceal what God hath created in their wombs, if they believe in God and the last day; and it will be more just in their husbands to bring them back when in this state, if they desire what is right. And it is for the women to act as they (the husbands) act by them, in all fairness; but the men are a step above them. God is Mighty, Wise
And the women on whom divorce has been pronounced shall wait concerning themselves for three menstrual flows. And it is not lawful for them that they may conceal what Allah has created in their wombs if they happen to Believe in Allah and the Last Day. And their husbands have a better right to take them back (as wives) during this (waiting period) if they intended for reconciliation. And in the interest of those women (are rights for honourable residence and living expenses and personality-protection) similar to those imposed on these women (that they would obey their husbands, respect him and exclusively guard their own chastity) — (all) in a most desirable way. And for men, in comparison to these women, is one point (being Qawwam of the family unit, and having a right of rejoining with the wife during the waiting period). And Allah is All-Mighty, All-Wise
And the women who are to be divorced will await by themselves three menstrual periods. And it is not lawful for them (f) that they (f) keep back what God created in their (f) wombs, if they (f) had been believing in God, and the Last Day. Their husbands have better right to come back during that period if they (m) wanted to make things right. For the rights of them (f) in regard to their husbands is the like of rights of their (f) husbands in regard to them (f), as one who is honorable. And men have a degree over them (f). And God is Almighty, Wise.
Divorced women should wait for three monthly cycles. It is not lawful for them to hide what [pregnancies] Allah has created in their wombs, if they have faith in Allah and the last day. Their husbands have the better right to take them back in that period, if they want to get back together. Women have as many rights as responsibilities, in all fairness. Men have a measure [of responsibility] over women. Allah is Victorious, Perfectly Wise.
Divorced women must keep themselves waiting for three menstrual periods, it is not lawful for them to hide what Allah has created in their wombs, if they believe in Allah and the Last Day. In such cases their husbands have a right to take them back in that period if they desire reconciliation. Women have rights similar to those exercised against them in an equitable manner, although men have a status (degree of responsibility) above them. Allah is Mighty, Wise
Divorced women must wait for three monthly courses. And it is not lawful for them to hide what Allah has created in their wombs, if they sincerely believe in Allah and the Last Day. Their husbands are best entitled to take them back as their wives during this waiting period, if they desire reconciliation
And the divorced women should keep themselves in waiting for three courses. And it is not lawful for them to conceal that which Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have a better right to take them back in the meanwhile if they wish for reconciliation. And women have rights similar to those against them in a just manner, and men are a degree above them. And Allah is Mighty, Wise
And women who are divorced should keep themselves waiting for three (menstrual) courses, and it is not lawful for them to hide that which Allah has created in their wombs, if they are believers in Allah and the period hereafter; and their husbands have a greater right to take them back in that (period), if they intend reconciliation. And for the (women) is the like of that which is (incumbent )on them of the recognised (good), (i.e. women too have rights like men) and for the men is a degree above the (women), and Allah is Mighty, Wise.
And the divorced women should wait for three menstruaions. And it is not proper for them to hide what Allah has created in their wombs if they do believe in Allah and in the Last Day. And their husbands have the authority to take them back during that period, if they desire reconciliation. And the women have rights just as they have obligations upon them, in fair measure. And for men, a rank above them.to And Allah is Omnipotent, Wise.
And the divorced women shall hold themselves back till three menstrual cycles. And it is not lawful for them to conceal what Allah may have created in their wombs if they believe in Allah and the Last Day. And during this period, their husbands have a greater right to take them back (again) into conjugal bond, provided they intend to reconcile. And, according to usage, women too have rights over men similar to the rights of men over women. Men, however, have an advantage over them. And Allah is All-Mighty, Most Wise
And the divorced women shall wait for three menstruation periods; and it is not lawful for them to conceal what God has created in their wombs, if they believe in God and the Last Day. And their husbands would then have just cause to return together, if they both wish to reconcile. And for what obligations the women are owed, so similarly must they fulfil their obligations. But the men will have a greater responsibility over them in this. And God is Noble, Wise
And those divorced shall wait for three menstruation periods; and it is not lawful for them to conceal what God has created in their wombs, if they believe in God and the Last Day. And their husbands would then have just cause to return together, if they both wish to reconcile. And the obligations owed to them are to be fulfilled, as are the obligations owed by them. But the men will have a greater responsibility over them in this. And God is Noble, Wise.
And those divorced shall wait for three menstruation periods; and it is not permissible for them to conceal what God has created in their wombs, if they believe in God and the Last Day. And their husbands have a greater right to return them in this, if they wish to reconcile. And for them are rights similar to those owed by them. And the men will have a degree over them. And God is Noble, Wise.
And the divorced (F) wait with themselves (F) three menstrual cycles , and (it is) not permitted/allowed to them (F) that they (F) hide/conceal what God created in their (F) wombs/uteruses , if they (F) were believing with God, and the Day the Last/Resurrection Day, and their husbands/spouses (are) more worthy/deserving with returning them, in that if they wanted/intended a reconciliation . And for them (F) similar/equal what (is) on them (F) with the kindness/generosity , and to the men a step/stage/grade on them (F), and God (is) glorious/mighty , wise/judicious
And the divorced women shall undergo, without remarrying, a waiting-period of three monthly courses: for it is not lawful for them to conceal what God may have created in their wombs, if they believe in God and the Last Day. And during this period their husbands are fully entitled to take them back, if they desire reconciliation; but, in accordance with justice, the rights of the wives [with regard to their husbands] are equal to the [husbands'] rights with regard to them, although men have precedence over them [in this respect]. And God is almighty, wise
Not available
And divorced women shall a wait by themselves for three periods; and it is not lawful for them to keep back what Allah has created in their wombs, in case they (really) believe in Allah and the Last Day. And their husbands have truer (right) to restoring (Literally: to sending them back) them in such time, in case they are willing to do righteousness. (i.e., reconcile) And they (the women) have (rights) like (the obligations) they are under with beneficence; and men have a degree above them; and Allah is Ever-Mighty, Ever-Wise
Women who are divorced shall wait, keeping themselves apart, three (monthly) courses. And it is not lawful for them that they should conceal that which Allah hath created in their wombs if they are believers in Allah and the Last Day. And their husbands would do better to take them back in that case if they desire a reconciliation. And they (women) have rights similar to those (of men) over them in kindness, and men are a degree above them. Allah is Mighty, Wise
The divorced women must wait up to three menstrual cycles before another marriage. If they believe in God and the Day of Judgment, it is not lawful for them to hide what God has created in their wombs. Within their waiting period their husbands have the right to resume marital relations, if they want reconciliation. Women have benefits as well as responsibilities. Men have a status above women. God is Majestic and Wise
Divorced women shall keep themselves waiting for three periods, and it is not permissible for them to conceal what Allah has created in their wombs, if they believe in Allah and in the Last Day. Their husbands are best entitled to take them back in the meantime, if they want a settlement. Women have rights similar to what they owe in recognized manner though for men there is a step above them. Allah is Mighty, Wise
The divorced women ought to keep themselves in waiting three menstrual periods (before remarrying again). It is not lawful for them to conceal what Allâh has created in their wombs if they believe in Allâh and the ‘Last Day’. Their husbands have the better right to take them back (as their wives) during this waiting period, if they desire reconciliation. The women enjoy right similar to what is expected of them according to what is reasonable. But men have a degree over them. Allâh is All-Mighty, All-Wise.
Divorced women must wait (and remain single) _ for a period of three menstrual cycles. It is not permissible for them to conceal that, (the life,) which Allah has planted in the womb, if they believe in Allah and the Last Day. During this period, their husbands have the right to take them back, in case they desire reconciliation. Women have their rights, similar to the rights over them, which are well known. Of course, men are (as regards rights and responsibilities) a notch above women. And Allah is the most Powerful, and the Wisest
The divorced women should keep themselves in waiting three menstrual periods (before remarrying again). It is not lawful for them to conceal what Allâh has created in their wombs if they have Firm Faith in Allâh and the Last Day. Their husbands have the better right to take them back (as their wives) during this waiting period if they desire reconciliation. The women enjoy right similar to what is expected of them according to what is reasonable. But men have a degree over them. Allâh is Almighty, All-Wise.
Divorced women shall remain for three months, or menstrual cycles, in order to regard their condition. They are not absolved to hide Allah’s creation in their wombs if they are true believers. There and then their husbands shall have prior entitlement to reclaiming them and resuming marital life if both agree to reconciliation. And women have as many rights as equal obligations, and men are a step higher than they are in the scope of responsibility, and Allah is Azizun and Hakimun
Divorced women must wait for three menstrual cycles before they can marry; it is not lawful for them to keep secret what Allah has created in their womb if they believe in Allah and the Last Day. Their husbands have the right to take them back during this period, if they wish to be reconciled. Women too have rights and responsibilities in equal measure, according to the custom. However, men have an additional degree of rights and responsibilitiesover them. Allah is The Almighty, The Wise
Divorced women must wait three monthly cycles ˹before they can re-marry˺. It is not lawful for them to conceal what Allah has created in their wombs, if they ˹truly˺ believe in Allah and the Last Day. And their husbands reserve the right to take them back within that period if they desire reconciliation. Women have rights similar to those of men equitably, although men have a degree ˹of responsibility˺ above them. And Allah is Almighty, All-Wise.
And divorced women must wait for three menstrual cycles, and it is not permitted for them to hide whatever Allah created in their wombs if they believe in Allah and the Last Day. And their husbands are in that case entitled to take them back if they want to make up. And women have similar rights as they have duties, but men are one stage above them, and Allah is mighty and wise.
Divorced women must wait, keeping themselves from men, three menstrual courses. It is unlawful for them, if they believe in God and the Last Day, to hide what God has created in their wombs: in which case their husbands would do more justly to take them back, should they desire reconciliation. Women shall with justice have rights similar to those exercised against them, although men have a status above them. God is mighty and wise.
The divorced women shall wait three menstruations (before marrying another man). It is not lawful for them to conceal what GOD creates in their wombs, if they believe in GOD and the Last Day. (In case of pregnancy,) the husband's wishes shall supersede the wife's wishes, if he wants to remarry her. The women have rights, as well as obligations, equitably. Thus, the man's wishes prevail (in case of pregnancy). GOD is Almighty, Most Wise.
Divorced women will wait three menstruation periods [before re-marrying], for they are not allowed to hide what God has created in their wombs if they believe in God and the Last Day. Their husbands are entitled to take them back if they want to be reconciled. But, in accordance with justice, the rights of the wives [with regard to their husbands] are equal to the [husbands'] rights with regard to them, although husbands have a degree [of right] over them. God is almighty and wise.
Divorced women will wait three menstruation periods [before re-marrying], for they are not allowed to hide what God has created in their wombs if they believe in God and the Last Day. Their husbands are entitled to take them back if they want to be reconciled. But, in accordance with justice, the rights of the wives [with regard to their husbands] are equal to the [husbands’] rights with regard to them, although husbands have a degree [of right] over them. God is Revered, Wise.
And the divorced women shall wait with themselves for three menstrual periods. And it is not permitted (Halal) for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their men have a right to bring them back in that, if they want a reconciliation. And for them (The women) as similar as what is upon them with the well-known. And for the men is a rank over them. And Allah is Mighty, Wise.
And the divorced women should wait (not wedding anyone else) concerning themselves for three (monthly) courses; and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and (in) the Last Day. And their husbands have a greater right (than others) to take them back in the meanwhile, if they wish for reconciliation (indeed) . And they (women) have rights similar to those against them in a fair manner, but men have precedence above them; and Allah is the Mighty, the Wise
Not available
After divorce, women shall wait three menstruations before remarriage. There is no waiting period for a woman who is divorced before intimate relations with her husband (33:49). And it is three months if they do not habitually menstruate (65:4). They shall not conceal pregnancy if they believe in Allah and in the Hereafter. In case of pregnancy, their waiting period shall be until delivery (65:4). And during this period their husbands would do better to take them back if both of them desire reconciliation. The husband and the wife have the right to reconcile during this waiting period of the wife. Women have rights similar to those of men in mutual kindness. Men, however, do not have a waiting period for remarriage for obvious physiological reasons. That is where men are on a platform different from them. ((2:228-234), (4:3), (4:19), (4:35), (4:128), (33:49), (58:1), (65:1-4))
And the divorced women should keep themselves in waiting for three courses; and it is not lawful for them that they should conceal what Allah has created in their wombs, if they believe in Allah and the last day; and their husbands have a better right to take them back in the meanwhile if they wish for reconciliation; and they have rights similar to those against them in a just manner, and the men are a degree above them, and Allah is Mighty, Wise
And the divorced women shall wait concerning themselves for three courses; and it is not lawful for them that they conceal what ALLAH has created in their wombs, if they believe in ALLAH and the Last Day; and their husbands have the greater right to take them back during that period, provided they desire reconciliation. And they (the women) have rights similar to those (of men) over them in equity; but men have a degree of advantage above them. And ALLAH is Mighty and Wise
Divorced women shall wait by themselves for three courses, and it is not lawful for them to conceal what God has created in their wombs, if they believe in God and the Last Day. And their husbands have better right to restore them during that time, if they desire to make peace. [The women] are owed obligations the like of those they owe, in an honorable way. And men have a degree over them, and God is Mighty, Wise
And divorced women shall wait concerning themselves for three monthly (menstrual) periods. It is not lawful for them to hide what Allah has created in their wombs, if they have faith in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish to resolve the differences. And women shall have rights similar to the rights against them, according to what is equitable; But men have a degree (of advantage) over them. And Allah is Almighty (Aziz), All Wise (Hakeem)
Divorced women should wait by themselves for three cycles. It’s not permissible for them to hide what God has created in their wombs—if they believe in God and the Last Day. Their husbands have more right to take them back, if they desire reconciliation. Women have rights similar to their obligations, according to what’s fair, but men have a degree over them. God is Mighty and Wise.
Divorced women shall wait by themselves for three periods. And it is not lawful for them to conceal what God has created in their wombs, if they believe in God and the Last Day. Meanwhile, their husbands have the better right to take them back, if they desire reconciliation. And women have rights similar to their obligations, according to what is fair. But men have a degree over them. God is Mighty and Wise
Divorced women remain in waiting for three periods, and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to take them back in this [period] if they want reconciliation. And due to the wives is similar to what is expected of them, according to what is reasonable. But the men have a degree over them [in responsibility and authority]. And Allah is Exalted in Might and Wise
And divorced women must wait for themselves three courses; and it is not lawful to them that they hide what God has created in their wombs, if they believe in God and in the Last Day. And their husbands are more right to take them back in that if they desire a reconciliation; and for them like that which is upon them in reason; and for the men are a degree over them. And God is mighty, wise.
Divorced women shall wait concerning themselves for three monthly periods. Nor is it lawful for them to hide what God Hath created in their wombs, if they have faith in God and the Last Day. And their husbands have the better right to take the m back in that period, if they wish for reconciliation. And women shall have rights similar to the rights against them, according to what is equitable; but men have a degree (of advantage) over them. And God is Exalted in Power, Wise
Divorced women shall wait concerning themselves for three monthly periods. Nor is it lawful for them to hide what Allah Hath created in their wombs, if they have faith in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And women shall have rights similar to the rights against them, according to what is equitable; but men have a degree (of advantage) over them. And Allah is Exalted in Power, Wise
29
Divorce
ٱلطَّلَـٰقُ مَرَّتَانِۖ فَإِمۡسَاكُۢ بِمَعۡرُوفٍ أَوۡ تَسۡرِیحُۢ بِإِحۡسَـٰنࣲۗ وَلَا یَحِلُّ لَكُمۡ أَن تَأۡخُذُوا۟ مِمَّاۤ ءَاتَیۡتُمُوهُنَّ شَیۡءًا إِلَّاۤ أَن یَخَافَاۤ أَلَّا یُقِیمَا حُدُودَ ٱللَّهِۖ فَإِنۡ خِفۡتُمۡ أَلَّا یُقِیمَا حُدُودَ ٱللَّهِ فَلَا جُنَاحَ عَلَیۡهِمَا فِیمَا ٱفۡتَدَتۡ بِهِۦۗ تِلۡكَ حُدُودُ ٱللَّهِ فَلَا تَعۡتَدُوهَاۚ وَمَن یَتَعَدَّ حُدُودَ ٱللَّهِ فَأُو۟لَـٰۤىِٕكَ هُمُ ٱلظَّـٰلِمُونَ ٢٢٩
Divorce can happen twice, and [each time] wives either be kept on in an acceptable manner or released in a good way. It is not lawful for you to take back anything that you have given [your wives], except where both fear that they cannot maintain [the marriage] within the bounds set by God: if you [arbiters] suspect that the couple may not be able to do this, then there will be no blame on either of them if the woman opts to give something for her release. These are the bounds set by God: do not overstep them. It is those who overstep God’s bounds who are doing wrong
(If) the divorce is (pronounced) twice, then either you retain her with honor or release her with kindness (after 3rd pronouncement). It is not lawful for you (men) to take back (from your wives) what you have given them (wives) anything, except that both fear that you will not be able to keep the limits of Allah. Then if you fear that you will not be able to keep the limits of Allah, then there is no sin on both of you if she gives back for her divorce. These are the limits of Allah, so don’t transgress them. And whoever transgresses the limits of Allah, then those are the wrongdoers.
Divorcement is twice: thereafter either retaining her reputably, or letting her off kindly. And it is not allowed unto you to take away aught ye have given them, except the twain fear that they may not observe the bonds of Allah. If yes fear that the twain may not observe the bonds of Allah, then no blame is on the twain for that where with she ransometh herself. These are the bonds of Allah, wherefore trespass them not; and whosoever trespasseth the bonds of Allah, then verily these! they are the wrong-doers
Divorce is (revokable) two times (after pronouncement), after which (there are two ways open for husbands), either (to) keep (the wives) honourably, or part with them in a decent way. You are not allowed to take away the least of what you have given your wives, unless both of you fear that you would not be able to keep within the limits set by God. If you fear you cannot maintain the bounds fixed by God, there will be no blame on either if the woman redeems herself. Do not exceed the limits of God, for those who exceed the bounds set by God are transgressors
Divorce is twice. After this it can either be resumed or permanently released free. It is not lawful for you to take back anything you have given your wives (due to divorce). But if the wife and husband both find it difficult to observe the boundaries set by Allah, the wife has the right to request divorce by returning the things he has given her, and there is no blame upon her for doing this. These are the boundaries set by Allah so do not transgress them. Whoever transgresses the limits will only do wrong to themself.
Divorce can be pronounced two times; in which case wives may be retained with correctness and courtesy or released with good will. It is not lawful for you to keep anything you have given them unless a couple fear that they will not remain within Allah´s limits. If you fear that they will not remain within Allah´s limits, there is nothing wrong in the wife ransoming herself with some of what she received. These are Allah´s limits, so do not overstep them. Those who overstep Allah´s limits are wrongdoers.
[Revocable] divorce may be only twice; then [let there be] either an honourable retention, or a kindly release. And it is not lawful for you to take back anything from what you have given them, unless the couple fear that they may not maintain Allah’s bounds. So if you fear they would not maintain Allah’s bounds, there is no sin upon them in what she may give to secure her release. These are Allah’s bounds, so do not transgress them, and whoever transgresses the bounds of Allah —it is they who are the wrongdoers
Divorce is (to be) pronounced twice. Then (at the end of each pronouncement) the husband should either retain (his wife) without offending her honor and in a fair manner, or release (her) kindly and in a manner fairer and pleasing (to her). (In the event of divorce) it is not lawful for you to take back anything of what you have given them (as bridal-due or wedding gift or gifts on other occasions), unless both fear that they might not be able to keep within the bounds set by God. If you fear that they might not be able to keep within the bounds set by God (and deviate into unlawful acts particularly because of the wife’s disgust with the husband), there is no blame on them that the wife might pay some compensation to be released from the marriage tie. Those are the bounds set by God, therefore do not exceed them. Whoever exceeds the bounds set by God, such are wrongdoers
Such a (revocable) divorce may be (pronounced) twice, then, (after the second pronouncement) there should be either retaining (the wife) with honour and fairness or letting (her) leave with goodness. And it is not lawful for you to take (back) anything of what you have given them (your wives); however, if both (the husband and the wife) fear that they cannot abide by the injunctions of Allah, and if you (- the Muslim community, also) fear that they cannot observe the limits (prescribed) by Allah then there is no blame on either of them in what she gives up to redeem herself (as Khula`). These are the injunctions of Allah, therefore, do not violate them; and whoso violates the injunctions of Allah, it is they who are really the wrongdoers
Divorce is twice; then honourable retention or setting free kindly. It is not lawful for you to take of what you have given them unless the couple fear they may not maintain God's bounds; if you fear they may not maintain God's bounds, it is no fault in them for her to redeem herself. Those are God's bounds; do not transgress them. Whosoever transgresses the bounds of God -- those are the evildoers
Divorce is (permitted) twice, then either keeping in fairness, or leaving in kindness. And it is not allowed for you that you take back anything from what you gave them, unless they are (both) afraid of (violating) the limits set by God. And if you are afraid of (violating) the limits set by God, then there is no blame on either of them for what she pays to free herself with it (for her divorce). These are the limits set by God, so do not violate them, and whoever violates the limits set by God, then they are wrongdoers.
A man may divorce [and re-marry his wife] only twice. Let your divorced woman to live in the same house with honor or let her leave, if she wishes. It is against the Lord’s law for husband to take back what he has already given to his ex-wife unless the woman wants to buy her freedom back by offering what her husband has offered her [the man then looses the right to take her back as she has bought back her freedom.] These are the laws of your Lord; do not take them lightly. Then one who disregards the law of his Lord is an unjust person
Divorce no more than twice. After that, the parties should either hold together on fair terms, or separate with kindness. It is not permissible for you to take back any of your gifts from your wives, except when both parties fear that they would be unable to keep the limits ordained by God. If you indeed fear that they would be unable to keep the limits set down by God, there is no blame on either of them if she negotiates with it. These are the limits established by God, so do not transgress them. If any transgress the limits prescribed by God, they are doing wrong
Divorce is (allowed) twice, then either retention in accordance with what is fair, or setting free kindly. And it is not lawful for youpl to take back anything you have given them, unless they both fear that they may not maintain Allah's limits. So if youpl fear that they may not maintain Allah’s limits, then there is no sin committed by either of them if she pays, as a compensation for her release. These are Allah’s limits, so dopl not transgress them, for those who transgress Allah’s limits are the unjust.
Divorce (may happen) twice; then keep them in reason, or let them go with kindness. It is not lawful for you to take from them anything of what you have given them, unless both fear that they cannot keep within God's bounds. So if ye fear that ye cannot keep within God's bounds there is no crime in you both about what she ransoms herself with. These are God's bounds, do not transgress them; and whoso transgresses God's bounds, they it is who are unjust
This type of divorce is up to twice; the woman must then be retained on good terms or released with kindness; and it is not lawful for you to take back from women a part of what you have given them except when both fear that they may not be able to stay within the limits established by Allah; so if you fear that they may not be able to observe the limits of Allah, then it is no sin on them if the woman pays to get her release; these are the limits set by Allah, so do not exceed them; and those who transgress Allah’s limits are the unjust
The divorce is two times then either hold [unto one another] in fair kindness or let go in a graceful manner and it is not lawful for you [men] that you take anything from that which you have given unto them unless they both fear that they will not be able to observe the boundaries of Allah. Then if you fear that the two of them will not be able to observe the boundaries of Allah then there is no guilt on the two of them for that which she gives as a ransom for her freedom. That are the boundaries of Allah so do not transgress them and whoever transgresses the boundaries of Allah, those are the ones who have wronged their own souls.
Ye may divorce your wives twice; and then either retain them with humanity, or dismiss them with kindness. But it is not lawful for you to take away any thing of what ye have given them, unless both fear that they cannot observe the ordinances of God. And if ye fear that they cannot observe the ordinances of God, it shall be no crime in either of them of account of that for which the wife shall redeem her self. These are the ordinances of God; therefore transgress them not; for whoever transgresseth the ordinances of God, they are unjust doers
Divorce is permissible only twice (after an intermediate reconciliation); then keep them in honour, or let them go with kindness. It is not lawful for you to take from them anything of what you have given them, unless both fear that they cannot keep with
Divorce is twice, then an honorable keeping or allowed to go with kindness. It is unlawful for you to take from them anything you have given them, unless both fear that they will not be able to keep within the Bounds of Allah; in which case it shall be no offense for either of them if she ransom herself. These are the Bounds of Allah; do not transgress them. Those who transgress the Bounds of Allah are harmdoers
Ye may divorce your wives twice: Keep them honourably, or put them away with kindness. But it is not allowed you to appropriate to yourselves aught of what ye have given to them, unless both fear that they cannot keep within the bounds set up by God. And if ye fear that they cannot observe the ordinances of God, no blame shall attach to either of you for what the wife shall herself give for her redemption. These are the bounds of God: therefore overstep them not; for whoever oversteppeth the bounds of God, they are evil doers
Such a divorce is permissible twice: after that either a permanent stay together, or a separation with kindness. And it is not lawful to you that you may retain anything out of what you have given to these women (any time in married life) except when a (particular) pair apprehends that the pair can not honour the conditions ordained by Allah (as the requirements of a married life). Then if you feared that these two would not abide by the ordainments of Allah, then there is no sin on (either of) these two in what she (i.e., the wife) paid to him (i.e., the husband) as ransom to this (pronouncement of divorce by husband against his will, only on wife’s initiative). These are the limits set by Allah, then override them not. And one who overrides the limits set by Allah, then such are those who are transgressors
Setting free is said two times: Then, hold fast to them (f) as one who is honorable or setting them (f) free with kindness. And it is not lawful for you that you take anything of what you gave them (f) unless they both fear that they both will not perform the ordinances of God. And if you feared that they both will not perform the ordinances of God, then, there is no blame on either of them in what she offered as redemption for that. These are the ordinances of God, so exceed not the limits. And whoever violates the ordinances of God, then, those, they are the ones who are unjust.
A divorce [from the same person] is allowed twice. After that, [a husband should either] retain [his wife] with dignity, or kindly let her go. It is not lawful for you [a husband] to take back any gifts except when both [husband and wife] fear that they would be unable to keep the limits set by Allah. If you do fear they would be unable to keep the limits set by Allah, no sin is on them if she gives something [ie, return a gift] for her freedom [from marriage]. These are limits set by Allah. Do not transgress them. If any do transgress the limits set by Allah, they are wrong.
The pronouncement of revocable divorce is only allowed twice: then she should be allowed to stay with honor or let go with kindness after the third pronouncement. It is not lawful for husbands to take anything back which they have given them except when both parties fear that they may not be able to follow the limits set by Allah; then if you fear that they both will not be able to keep the limits of Allah, there is no blame if, by mutual agreement the wife compensates the husband to obtain divorce. These are the limits set by Allah; do not transgress them, and those who transgress the limits of Allah are the wrongdoers
Divorce may be pronounced twice; then either the wife be kept honourably or parted with gracefully. And it is not lawful for you to take back anything out of what you have given them. There is, however, an exception to this; if you fear that they might not be able to keep within the limits imposed by Allah, there is no harm if both agree mutually that the wife should obtain divorce by giving something as compensation to the husband. These are the bounds set by Allah; therefore do not violate them, for those who violate the bounds of AIIah are the tansgressors
Divorce may be (pronounced) twice; then keep (them) in good fellowship to let (them) go with kindness. And it is not lawful for you to take any part of what you have given them, unless both fear that they cannot keep within the limits of Allah. Then if you fear that they cannot keep within the limits of Allah, there is not blame on them for what she gives up to become free thereby. These are the limits of Allah, so exceed them not; and whoever exceeds the limits of Allah, these are the wrongdoers
Divorce is (permitted) two times, so retain the (women) in a recognised (good manner) or let (them) go in a good manner. And it is not lawful for you that you should take (back) anything from that which you have given the (women) unless both fear that they will not be able to keep within the limits (imposed by) Allah. Then if you fear that they cannot keep within the limits (imposed by) Allah then there is no sin on both of them if the (woman) ransoms herself. Those are the limits (imposed by) Allah so do not exceed them and whoever exceeds the limits (imposed by) Allah then those are the unjust persons. nless both fear that they will not be able to keep within the limits (imposed by) Allah. Then if you fear that they cannot keep within the limits (imposed by) Allah then there is no sin on both of them if the (woman) ransoms herself. Those are the limits (imposed by) Allah so do not exceed them and whoever exceeds the limits (imposed by) Allah then those are the unjust persons.
After each of the first two declarations of divorce, you may either still retain them properly as your wives or set them free in a kind and charitable manner. , And it is not permissible to you to take back from them anything that you've given them, unless both of you fear that you won't be able to stick to norms set by Allah. And if you really so fear, there is no sin upon them two in her giving up anything of what she had received from her husband. These are norms set by Allah, so do not violate them.h to And those who violate norms set by Allah, those are the ones who oppress
Divorce is (revocable) two times (only). Then either retain (the wife) with honour (in marital relationship) or release her with kindness. And it is not lawful for you to take back anything of that which you have given them, unless both fear that (now by maintaining marital ties) they may not be able to observe the limits set by Allah. So if you fear that both will be unable to keep within Allah’s limits, then (in that case) there shall be no sin upon either of them if the wife (herself) may give up something as recompense to free herself (from this distressing bond). These are the limits (set) by Allah. So, do not exceed them. And those who exceed the limits prescribed by Allah, it is they who are the wrongdoers
The divorce is allowed twice. So, either they remain together equitably, or they part ways with kindness. And it is not lawful for you to take back anything you have given the women unless you fear that they will not uphold God's limits. So if you fear that they will not uphold God's limits, then there is no sin upon them for what is given back. These are God's limits so do not transgress them. And whoever shall transgress God's limits, then these are the wicked
The divorce is allowed twice. So, either they remain together equitably, or they part ways with goodness. And it is not lawful for you to take back anything you have given them unless you fear that they will not uphold the boundaries of God. So if you fear that they will not uphold the boundaries of God, then there is no sin upon them for what is given back. These are the boundaries of God so do not transgress them. And whoever shall transgress the boundaries of God, then these are the wicked.
The divorce may occur twice. So, either they remain together equitably, or part ways with goodness. And it is not permissible for you to take back anything you have given them unless you fear that they will not uphold the boundaries of God. So if you fear that they will not uphold the boundaries of God, then there is no sin upon them for what is given back. These are the boundaries of God so do not transgress them. And whoever shall transgress the boundaries of God, then these are the wicked.
The divorce (is) two times/twice, so holding/clinging/refraining (the marriage) with kindness/generosity or divorcing/releasing with goodness , and (it is) not permitted/allowed that you (M) to take/receive from what you gave them (F) a thing, except that they (B) fear that (they) do not take care of (B) God's limits/boundaries , so if you feared (that they) do not take care of (B) God's limits/boundaries , so no offense/sin on them (B) in what she ransomed/compensated with it. Those are God's limits/boundaries , so do not transgress/violate it, and who transgresses/violates God's limits/boundaries , so those are, they are the unjust/oppressive
A divorce may be [revoked] twice, whereupon the marriage must either be resumed in fairness or dissolved in a goodly manner. And it is not lawful for you to take back anything of what you have ever given to your wives unless both [partners] have cause to fear that they may not be able to keep within the bounds set by God: hence, if you have cause to fear that the two may not be able to keep within the bounds set by God, there shall be no sin upon either of them for what the wife may give up [to her husband] in order to free herself. These are the bounds set by God; do not, then, transgress them: for they who transgress the bounds set by God-it is they, they who are evildoers
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Divorce is twice; then retention with beneficence or release in fairness. And it is not lawful for you to take anything of whatever you have brought (the women) except (in case) they both fear that they may not keep within (Literally: Keep up) the bounds of Allah. So, in case you fear that they may not keep within (Literally: Keep up) the bounds of Allah, it is no fault in them (both) for her to ransom herself. Those are the bounds of Allah; so, do not transgress them; and whoever transgresses the bounds of Allah then those are they (who are) the unjust
Divorce must be pronounced twice and then (a woman) must be retained in honour or released in kindness. And it is not lawful for you that ye take from women aught of that which ye have given them; except (in the case) when both fear that they may not be able to keep within the limits (imposed by) Allah. And if ye fear that they may not be able to keep the limits of Allah, in that case it is no sin for either of them if the woman ransom herself. These are the limits (imposed by) Allah. Transgress them not. For whoso transgresseth Allah's limits: such are wrong-doers
A marital relation can only be resumed after the first and second divorce, otherwise it must be continued with fairness or terminated with kindness. It is not lawful for you to take back from women what you have given them unless you are afraid of not being able to observe God's law. In this case, it would be no sin for her to pay a ransom to set herself free from the bond of marriage. These are the laws of God. Do not transgress against them; those who do so are unjust
Divorce is twice; then either to retain in all fairness, or to release nicely. It is not lawful for you to take back anything from what you have given them, unless both apprehend that they would not be able to maintain the limits set by Allah. Now, if you apprehend that they would not maintain the limits set by Allah, then, there is no sin on them in what she gives up to secure her release. These are the limits set by Allah. Therefore, do not exceed them. Whosoever exceeds the limits set by Allah, then, those are the transgressors
Divorce may be proclaimed two times and then (the husband) may retain (his wife) on acceptable and respectful manners or release her with kindness. It is not lawful for you, (men), to take back from the wives anything of what you have given them unless both of them fear that they may not be able to maintain the limits ordained by Allâh. Therefore, both (husband & wife) would not be at fault if she gave something as ransom for her divorce. These are the limits ordained by Allâh, therefore, transgress them not. Whoever transgresses the limits ordained by Allâh, such are the ones who are grossly unfair and morally wrong.
Divorce can only be (revoked) twice. After that, the divorced woman must be retained with honor (and love) or allowed to leave with (kindness and) grace. It is not permissible for you to take back anything you had given to her, except when (divorce occurs because) the two of them fear that they might not be able to abide by the bounds of Allah. If you fear that the two of you may not be able to stay within the bounds of Allah, then there is no sin upon either of you if she gives back something to gain her freedom. These are the bounds of Allah. Do not transgress them. Those who overstep the bounds of Allah are indeed the evildoers
Divorce may be proclaimed two times and then (the husband) can retain (his wife) on acceptable and respectful manners or release her with kindness. It is not lawful for you (men) to take back from the wives anything of what you have given them unless both of them fear that they may not be able to maintain the limits ordained by Allâh. Therefore, both (husband & wife) would not be at fault if she gave something as ransom for her divorce. These are the limits ordained by Allâh, therefore, don’t transgress them. Whoever transgresses the limits ordained by Allâh, they are the ones who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims.
Divorce is permissible only twice, if each time both parties think they can reconcile with their hearts and with Allah. There and then they shall have to hold together in equity or else part in kindness. But if you decide on divorce, then you are forbidden to reclaim what you gave them of dower or gifts unless you fear obstinacy against Allah’s ordinances, then you are absolved if she wishes to buy her freedom. These are the limitations imposed by Allah, and those who transgress them are wrongful
A revokable divorce may be pronouncedtwice only; after that a wifemust either be kept honourably or allowed to leave honourably. It is not lawful for you husbandsto take back anything that you have given them, except when both parties fear that they may not be able to live within Allah’s boundaries. However, if, after attempting reconciliation, you believe that the couple may not be able to live within the bounds set by Allah, then there will be no blame on either if the womanchooses to give back part of her settlement. These are Allah’s boundaries, so do not overstep them. Only the wrongdoers overstep Allah’s boundaries
Divorce may be retracted twice, then the husband must retain ˹his wife˺ with honour or separate ˹from her˺ with grace. It is not lawful for husbands to take back anything of the dowry given to their wives, unless the couple fears not being able to keep within the limits of Allah. So if you fear they will not be able to keep within the limits of Allah, there is no blame if the wife compensates the husband to obtain divorce. These are the limits set by Allah, so do not transgress them. And whoever transgresses the limits of Allah, they are the ˹true˺ wrongdoers.
Divorce can be issued twice; then (women) must be kept honourably or let go amicably. You are not allowed to take back anything which you have given them, except if both of them fear that they cannot keep the limits of Allah. So if you fear that they cannot keep the limits of Allah, then there is no sin upon them in what she gives up to release herself. These are the limits of Allah, so do not overstep them. Whoever oversteps the limits of Allah, they are the wrongdoers.
Divorce¹ may be pronounced twice, and then a woman shall be retained in honour or allowed to go with kindness. It is unlawful for you to take from them anything you gave them, unless both fear that they may not be able to keep within the bounds set by God; in which case it shall be no offence for either of them if the wife redeems herself. These are the bounds set by God; do not transgress them. Those that transgress the bounds of God are assuredly the wrongdoers
Divorce may be retracted twice. The divorced woman shall be allowed to live in the same home amicably, or leave it amicably. It is not lawful for the husband to take back anything he had given her. However, the couple may fear that they may transgress GOD's law. If there is fear that they may transgress GOD's law, they commit no error if the wife willingly gives back whatever she chooses. These are GOD's laws; do not transgress them. Those who transgress GOD's laws are the unjust.
Divorce is allowed twice, after which keep [your wives] kindly, or dismiss them generously. You [husbands] may not take back anything you have given them unless both of you fear that they may not be able to keep within the limits set by God. It is not then wrong for them if she buys her way out. These are God's limits, do not exceed them. Anyone who exceeds them is unjust.
Divorce is allowed twice, after which keep [your wives] kindly, or dismiss them generously. You [husbands] may not take back anything you have given them unless both of you fear that they may not be able to keep within limits set by God. It is not then wrong for them if she buys her way out. These are God’s limits, do not exceed them. Anyone who exceeds them is unjust.
The divorce is twice. Then, either withhold by the well-known, or release with benefaction. And it is not permitted (Halal) for you to take back anything from what you have given them, except that they fear not to establish Allah's limits. So, if you fear that they cannot establish Allah’s limit, so there is no misdemeanor on them, in what she ransoms with it. These are Allah’s limits, so do not transgress them. And whoever transgresses Allah’s limits, so those are the oppressors.
Divorce (is permissible) only twice, then either maintain (them) in honor or let (them) go in kindness. And it is not lawful for you to take anything of what you have given them, unless both fear that they can not keep (themselves) within Allah's bounds; and if you fear that they cannot keep (themselves) within Allah's bounds, it is no sin on either of them about what she gives up to get herself freed (from the wedlock) . Those are Allah's limits; so do not transgress them. And, whoever transgresses Allah's limits ? then these are they that are the (willful) wrongdoers
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In a given couple's lifetime, a divorce is permissible twice. (The whole period of divorce i.e. three menstruations / three months, or until delivery can be taken back twice). Then the divorced woman must be retained in honor or released in kindness. She shall be allowed to live in the same home amicably, or leave it amicably. At or after divorce, it is not lawful for you to take back anything of what you have ever given to her. However, if both of you fear that you might (in waves of emotion) transgress the bounds set by Allah, there shall be no blame on either of you if the wife willingly gives back whatever she chooses. These are the Limits set by Allah; transgress them not. Whoever transgresses the bounds set by Allah, such are the wrongdoers
Divorce may be (pronounced) twice, then keep (them) in good fellowship or let (them) go with kindness; and it is not lawful for you to take any part of what you have given them, unless both fear that they cannot keep within the limits of Allah; then if you fear that they cannot keep within the limits of Allah, there is no blame on them for what she gives up to become free thereby. These are the limits of Allah, so do not exceed them and whoever exceeds the limits of Allah these it is that are the unjust
Such divorce may be pronounced twice; then either retain them in a becoming manner or send them away with kindness. And it is not lawful for you that you take anything of what you have given them (your wives) unless both fear that they cannot observe the limits prescribe by ALLAH. But if you fear that they cannot observe the limits prescribed by ALLAH, then it shall be no sin for either of them in what she gives to get her freedom. These are the limits prescribed by ALLAH, so transgress them not; and whoso transgresses the limits prescribed by ALLAH, it is they that are the wrongdoers
Divorce is twice; then keep [her] honorably, or release [her] virtuously. It is not lawful for you to take aught from what you have given [your wives], except that the two should fear that they would not uphold the limits set by God. So if you fear that they will not uphold the limits set by God, there is no blame upon the two in what she may give in ransom. These are the limits set by God; so transgress not against them. And whosoever transgresses against the limits set by God, it is they who are the wrongdoers
A divorce is only permitted two times: After that the parties should either stay together on just terms, or separate with kindness. It is not lawful for you, (men) to take back any of your gifts (from your wives). Except when both parties fear that would be unable to keep the limits set forth by Allah. If you (judges) do fear that they would be unable to keep the limits set forth by Allah, then there is no blame on either of them if she gives something for her freedom. These are the limits set by Allah— So do not break them; If any (person) does step beyond the limits set forth by Allah, such persons wrong (themselves as well as others)
Divorce is twice. Either retain them with kindness or release them in a good manner. It’s not lawful for you to take back what you’ve given them, unless both fear they can’t uphold God’s limits. If you fear they can’t uphold God’s limits, they are not blamed for reaching a mutual agreement. These are God’s boundaries, so don’t overstep them. Those who overstep God’s boundaries are the wrongdoers.
Divorce is allowed twice. Then, either honorable retention, or setting free kindly. It is not lawful for you to take back anything you have given them, unless they fear that they cannot maintain God's limits. If you fear that they cannot maintain God's limits, then there is no blame on them if she sacrifices something for her release. These are God's limits, so do not transgress them. Those who transgress God's limits are the unjust
Divorce is twice. Then, either keep [her] in an acceptable manner or release [her] with good treatment. And it is not lawful for you to take anything of what you have given them unless both fear that they will not be able to keep [within] the limits of Allah . But if you fear that they will not keep [within] the limits of Allah , then there is no blame upon either of them concerning that by which she ransoms herself. These are the limits of Allah , so do not transgress them. And whoever transgresses the limits of Allah - it is those who are the wrongdoers
Divorce twice; then keep them in reason, or let them go with goodness. And it is not lawful for you to take from them anything of what you have given them, except both fear that they cannot keep God's limits. So if you fear that you both cannot keep God's limits then there is no crime on both of them about what she ransoms herself with. Those are God's limits, so do not transgress them; and whoever transgresses God's limits, then those, they are the wrongdoers.
A divorce is only permissible twice: after that, the parties should either hold Together on equitable terms, or separate with kindness. It is not lawful for you, (Men), to take back any of your gifts (from your wives), except when both parties fear that they would be unable to keep the limits ordained by God. If ye (judges) do indeed fear that they would be unable to keep the limits ordained by God, there is no blame on either of them if she give something for her freedom. These are the limi ts ordained by God; so do not transgress them if any do transgress the limits ordained by God, such persons wrong (Themselves as well as others)
A divorce is only permissible twice: after that, the parties should either hold Together on equitable terms, or separate with kindness. It is not lawful for you, (Men), to take back any of your gifts (from your wives), except when both parties fear that they would be unable to keep the limits ordained by Allah. If ye (judges) do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on either of them if she give something for her freedom. These are the limits ordained by Allah; so do not transgress them if any do transgress the limits ordained by Allah, such persons wrong (Themselves as well as others)
فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُۥ مِنۢ بَعۡدُ حَتَّىٰ تَنكِحَ زَوۡجًا غَیۡرَهُۥۗ فَإِن طَلَّقَهَا فَلَا جُنَاحَ عَلَیۡهِمَاۤ أَن یَتَرَاجَعَاۤ إِن ظَنَّاۤ أَن یُقِیمَا حُدُودَ ٱللَّهِۗ وَتِلۡكَ حُدُودُ ٱللَّهِ یُبَیِّنُهَا لِقَوۡمࣲ یَعۡلَمُونَ ٢٣٠
If a husband re-divorces his wife after the second divorce, she will not be lawful for him until she has taken another husband; if that one divorces her, there will be no blame if she and the first husband return to one another, provided they feel that they can keep within the bounds set by God. These are God’s bounds, which He makes clear for those who know
And if he divorces her (after 3rd pronouncement), then she is not lawful for him until she marries a husband other than him. Then, if he (new husband) divorces her, there is no sin on both of them that they reunite (marry again) if both of them think that they will be able to keep the limits of Allah. These are the limits of Allah; He makes them clear to people who know.
If he divorceth her, then she is not allowed unto him thereafter until she wed a husband other than he; then if he divorceth her, no blame is on the twain in that they return unto each other, if they imagine they will oh serve the bonds of Allah. And these are the bonds of Allah; He expoundeth them unto a people who know
If a man divorces her again (a third time), she becomes unlawful for him (and he cannot remarry her) until she has married another man. Then if he divorces her there is no harm if the two unite again if they think they will keep within the bounds set by God and made clear for those who understand
And after all this, if he divorces his wife again (for the third time) then she is not lawful to him until after she has married another man. And if she gets divorced from the latter husband there is no blame upon her and her former husband to remarry each other, if they believe they can keep to the boundaries of marriage within the limits of Allah. These are limits of Allah, which He makes clear to people who know (Allah).
But if a man divorces his wife a third time, she is not halal for him after that until she has married another husband. Then if he divorces her, there is nothing wrong in the original couple getting back together provided they think they will remain within Allah´s limits. These are Allah´s limits which He has made clear to people who know.
And if he divorces her, she will not be lawful for him until she marries a husband other than him, and if he divorces her, there is no sin upon them to remarry if they think that they can maintain Allah’s bounds. These are Allah’s bounds, which He clarifies for a people who have knowledge
If he divorces her (finally, for the third time), she will no longer be lawful to him unless she marries another husband (of her own volition). (If she and her new husband do not get along well and) if he divorces her, there is no blame on them (the woman and her first husband, if they agree) to return to each other, if they think that they can keep within the bounds set by God. These are the bounds set by God; He makes them clear for a people who know (the wisdom and benefit in the bounds prescribed for them by their Creator)
But if he divorces her (for the third time) then she is not lawful for him after that, until she has married another husband. Now if he (- the second husband also) divorces her (of his own accord) then there is no blame on them (- the former husband and wife) to return to each other (by remarriage) provided they are sure that they will be able to abide by the injunctions of Allah. These are the injunctions of Allah. He makes them clear to the people who would know
If he divorces her finally, she shall not be lawful to him after that, until she marries another husband. If he divorces her, then it is no fault in them to return to each other, if they suppose that they will maintain God's bounds. Those are God's bounds; He makes them clear unto a people that have knowledge
Then if he divorces her, she is not lawful for him until she marries another man. And if he divorces her, there is no blame on either of them if they return to each other (and remarry) if they think they can keep the limits set by God. These are the limits set by God, He makes them clear to people who know.
If a man divorces his wife for the third time, he cannot re-marry her. But if his wife re-marries another man and gets divorce, they may re-marry again, if they feel that they can live together in a God pleasing manner. God thus explains His laws clearly for those who use their brain to think
So if a husband divorces his wife irrevocably, he cannot re-marry her after that, until after she has married a different husband and he has divorced her. In that case, there is no blame on either of them if they reunite, provided they feel that they can keep the limits ordained by God. Such are the limits established by God which He makes plain to those who understand
But if he divorces her, she shall not be lawful for him again until she has married another spouse. Then if he divorces her, then no sin is committed by them both if they reunite, provided they think they can maintain Allah's limits. Thus these are Allah’s limits; He makes them evident to people who know.
But if he divorce her (a third time) she shall not be lawful to him after that, until she marry another husband; but, if he divorce her too, it is no crime in them both to come together again, if they think that they can keep within God's bounds. These are God's bounds which He explains to a people who know
Then if he divorces her the third time, she will not be lawful to him until she has stayed with another husband; then if the other husband divorces her, it is no sin for these two to reunite if they consider that they can keep the limits of Allah established; these are the limits set by Allah which He explains for people of intellect
So if he divorces her [for the last time] then she is not lawful for him thereafter until she marries another husband. Then if he [later husband] divorces her then there is no guilt on both of them if they return to one another when both of them think that they will be able to observe the boundaries of Allah and those are the boundaries of Allah that He makes them clear for a people who know.
But if the husband divorce her a third time, she shall not be lawful for him again, until she marry another husband. But if he also divorce her, it shall be no crime in them, if they return to each other, if they think they can observe the ordinances of God; and these are the ordinances of God, he declareth them to people of understanding
But if he divorce her (a third time) she shall not be lawful to him after that, until she marry another husband; but, if he divorce her too, it is no crime in them both to come together again, if they think that they can keep within Allah´s bounds.
If he divorces her (for the third time), she shall not be lawful to him after that until she has wed (not for the purpose of remarrying her former husband) another spouse and then if he divorces her it shall be no offense for either of them to return to each other, if they think that they can keep within the Bounds of Allah. Those are the Bounds of Allah. He makes them plain to people who know
But if the husband divorce her a third time, it is not lawful for him to take her again, until she shall have married another husband; and if he also divorce her, then shall no blame attach to them if they return to each other, thinking that they can keep within the bounds fixed by God. And these are the bounds of God; He maketh them clear to those who have knowledge
So if (in such a case the woman pays ransom and only then) he divorced her, then she is not lawful unto him thereafter until she has married a husband other than him. Then, if (this other husband) divorced her, then there is no obstruction for these two (i.e., the woman and her first husband) if they approach each other (for a new marriage between themselves), provided both are certain that both will abide the ordainments of Allah. And these are the limits set by Allah. He explains them for the people who have knowledge
And if he divorced her finally, then, she is not lawful to him after that until she marries a spouse other than him. Then, if that husband divorced her irrevocably, there is no blame on either of them if they return to one another if both of them thought that they will perform within the ordinances of God, and these are the ordinances of God. He makes them manifest for a folk who know.
If (a husband) divorces (his wife), he cannot, afterward, remarry her until she has been remarried and then divorced again. In that case, no sin is on them if they reunite as long as they feel they can keep the limits set by Allah. These are limits set by Allah. He clarifies for those who understand.
So if a husband divorces his wife three times, it is not lawful for him to remarry her until after she has married another man and gotten the divorced. In that case there is no blame on either of them if they reunite in marriage, provided they think that they can keep the limits of Allah. Such are the limits of Allah which He makes clear to the people of understanding
And if the husband divorces his wife (for the third time), she shall not remain his lawful wife after this (absolute) divorce, unless she marries another husband and the second husband divorces her. (In that case) there is no harm if they re-marry, provided that the woman and her first husband are convinced that they will be able to keep within the bounds fixed by Allah. And these are Allah´s bounds, which He makes clear for the guidance of those who know (the consequences of transgression)
So if he divorces her (the third time), she shall not be lawful to him afterwards until she marries another husband. If he divorces her, there is not blame on them both if they return to each other (by marriage), if they think that they can keep within the limits of Allah. And these are the limits of Allah which He makes clear for a people who know
So if he divorces her (for the third time), then she is not lawful for him thereafter until she marries another husband, then if he (the second husband also) divorces her then there is no sin upon them both (first husband and wife) if they return to each other (in wedlock) if they think that they can keep within the limits (imposed by) Allah. And those are the limits (imposed by) Allah which He makes clear for a people who have knowledge.
If you then divorce her, you shall thereafter have no right to conjugal relationship with her until she marries another man. Then if that other man divorces her, there is no sin upon the two to return to each other if both think that they should be able to remain within parameters laid down by Allah. And He does explain in details those parameters laid down by Allah, for knowledgeable people
Then if he divorces (for the third time), she will not be lawful for him until she marries some husband other than him. But if he (the latter) also divorces her, in such a case there shall be no sin on both of them (the former husband and the wife) if they return (once more to the wedlock), provided both of them (now) think that they would be able to observe the limits set by Allah. And these are the limits (prescribed) by Allah which He explains to those who have knowledge
So if he divorces her again, then she will not be lawful for him until she has married another husband. If the other husband divorces her, then there is no sin that they come back together if they think they will uphold God's limits. These are God's limits, He clarifies them for a people that know
So if he divorces her again, then she will not be lawful for him until after she has married a different husband; if he divorces her; then there is no sin that they come back together if they think they will uphold the boundaries of God. These are the boundaries of God, He clarifies them for a people who know.
If he then divorces her, she will not be permissible for him until after she has married a different husband. If he were to divorce her; then there is no sin that they come back together if they think they will uphold the boundaries of God. These are the boundaries of God, He clarifies them for a people who know.
So if he divorced her, so she does not become permitted/allowed to him from after, until she marries a husband/spouse other than him, so if he (the second husband) divorced her, so no offense/guilt/sin on them (B) that they (B) return to each other if they (B) assumed/supposed (B) that they (B) (would) keep up God's limits/boundaries , and these are God's limits/boundaries He clarifies/explains it to a nation knowing
And if he divorces her [finally], she shall thereafter not be lawful unto him unless she first takes another man for husband; then, if the latter divorces her, there shall be no sin upon either of the two if they return to one another-provided that both of them think that they will be able to keep within the bounds set by God: for these are the bounds of God which He makes clear unto people of [innate] knowledge
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Yet in case he has divorced her (finally), then she shall not be lawful to him ever after till she marries another spouse. So in case he (the other husband) has divorced her, then there is no fault in them (both) to return to each other, in case they expect that they will keep within (Literally: Keep up) the bounds of Allah. And those are the bounds of Allah; He makes them evident to people who know
And if he hath divorced her (the third time), then she is not lawful unto him thereafter until she hath wedded another husband. Then if he (the other husband) divorce her it is no sin for both of them that they come together again if they consider that they are able to observe the limits of Allah. These are the limits of Allah. He manifesteth them for people who have knowledge
After a divorce for the third time, it is not lawful for the husband to resume marital relations with her or remarry her until she has been married and divorced by another husband. In that case, there is no sin for the former husband to marry her if they (both) think that they can abide by the law. These are the laws of God. He explains them for the people of knowledge
Thereafter, if he divorces her, she shall no longer remain lawful for him unless she marries a man other than him. Should he too divorce her, then there is no sin on them in their returning to each other, if they think they would maintain the limits set by Allah. These are the limits set by Allah that He makes clear to a people who know (that Allah is alone capable of setting these limits)
But if he divorced his wife a third time, she would not be lawful for him again, until she gets married to another husband. But if he also divorced her, both (husband & wife) would not be at fault if they reunited (again), if they would think they could observe the ordinances of Allâh. These are the ordinances of Allâh. He declares them to a people who have spiritual gift of knowledge .
If he divorces her (for the third time), then she shall be unlawful for him thereafter, unless she weds another man and he (too) divorces her. (In that case), there is no sin upon the two if they come together (in wedlock), provided they think that they can observe (and stay within) the bounds of Allah. These are the bounds of Allah, and He expounds them for the nation that understands
But if he divorced his wife a third time, she would not be lawful for him again until she gets married to another husband. But if he also divorced her, both (husband & wife) would not be at fault if they reunited (again) if they would think they could observe the ordinances of Allâh. These are the ordinances of Allâh. He declares them to a people who have spiritual gift of knowledge.
If he happens to divorce her and reclaim her twice and then divorces her again a third time, then he has no right to reclaim her in wedlock, that is if they both are so inclined, before joining another man in wedlock. If the second husband willingly divorces her, then and only then, are they absolved to reunite in wedlock if they both believe they are able to honour the limitations imposed by Allah. These are the limitations imposed by Allah; He clearly explicates them to those who reflect
If the husbanddivorces her a third time; she will no longer be lawful for him to remarryuntil she marries another husband. Then, if the second husbanddivorces her, there will be no blame on either of them to return to each other, provided they feel confident that they will keep within Allah’s boundaries. These are Allah’s boundaries which He has explained for people who understand
So if a husband divorces his wife ˹three times˺, then it is not lawful for him to remarry her until after she has married another man and then is divorced. Then it is permissible for them to reunite, as long as they feel they are able to maintain the limits of Allah. These are the limits set by Allah, which He makes clear for people of knowledge.
So if he divorces her, then she is not lawful for him afterwards unless she has married somebody else, and if he divorces her as well, then there is no sin upon the two that they get back together if they think that they can keep the limits of Allah. These are the limits of Allah which He explains to people who know.
If a man divorces² his wife, he shall not remarry her until she has wedded another man and been divorced by him; in which case it shall be no offence for either of them to return to the other, if they think that they can keep within the bounds set by God. Such are the bounds of God. He makes them plain to those endowed with knowledge.
If he divorces her (for the third time), it is unlawful for him to remarry her, unless she marries another man, then he divorces her. The first husband can then remarry her, so long as they observe GOD's laws. These are GOD's laws; He explains them for people who know.
If he divorces her [for the third time], she is no longer allowed to remarry him until she marries another husband. Then, if [the latter] divorces her, it is not wrong for them to return [to each other] if they think that they can observe God's limits. These are the bounds set by God, which He makes clear to people who have knowledge.
If he divorces her [for the third time], she is no longer allowed to remarry him until she marries another husband. Then, if [the latter] divorces her, it is not wrong for them to return [to each other] if they think that they can observe God’s limits. These are the bounds set by God, which He makes clear to people who have knowledge.
So if he divorces her (for a third time), she shall not be permitted (Halal) for him until she has shagged (legally) another husband. If the latter divorces her, then there is no misdemeanor on them to return together, if they assume that they can establish Allah's limits. And these are Allah’s limits; He demonstrates it for a kinfolk who know.
If he divorces her (for the third time) , she shall not be lawful to him thereafter, until she marries another husband; and if he (the latter) divorces her, then it is no sin on (either of) them to return to each other (by marriage) , if they think that they can keep Allah's bounds. Those are Allah's limits; He makes them clear to a people who know
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If a man divorces his wife on a third different time during their marital life, it shall be unlawful for him to remarry her. It may so happen that the woman marries another man, and those two do not get along, and the other husband divorces her. In that case, there is nothing wrong if both (the previous couple) decide to come together again, if they consider that they will be able to observe the Limits set by Allah. These Limits have been made clear to enable people to make use of the Divine gift of knowledge
So if he divorces her she shall not be lawful to him afterwards until she marries another husband; then if he divorces her there is no blame on them both if they return to each other (by marriage), if they think that they can keep within the limits of Allah, and these are the limits of Allah which He makes clear for a people who know
And if he divorces her the third time, then she is not lawful for him thereafter, until she marries another husband; and, if he also divorces her, then it shall be no sin for them to return to each other, provided they are sure that they would be able to observe the limits prescribed by ALLAH. And these are the limits prescribed by ALLAH which HE makes clear to the people who have knowledge
Should he then divorce her, she is no longer lawful for him until she marries a husband other than him. And should he divorce her there is no blame upon the two to return to each other, if they deem that they shall uphold the limits set by God. These are the limits set by God, which He makes clear to a people who know
And if a husband divorces his wife (a third time), then he cannot, after that, re-marry her until after she has married another husband and he has divorced her. In that case there is no blame on either of them if they re-unite, provided they feel that they can keep the limits set forth by Allah. Such are the limits set by Allah, which He makes plain to those who understand
If he divorces her, she’s not lawful for him until she marries a husband other than him. If he divorces her, there is no fault in them for returning, given that they think they can maintain the boundaries set by God. These are God’s limits, which He makes clear for those who know.
If he divorces her, she shall not be lawful for him again until she has married another husband. If the latter divorces her, then there is no blame on them for reuniting, provided they think they can maintain God's limits. These are God's limits; He makes them clear to people who know
And if he has divorced her [for the third time], then she is not lawful to him afterward until [after] she marries a husband other than him. And if the latter husband divorces her [or dies], there is no blame upon the woman and her former husband for returning to each other if they think that they can keep [within] the limits of Allah . These are the limits of Allah , which He makes clear to a people who know
Then if he divorces her she shall not be lawful to him after that, until she marries another husband; then if he divorces her, then no crime upon them both that they return to each other, if they think that they can keep within God's limits. And those are God's limits which He explains to people who know.
So if a husband divorces his wife (irrevocably), He cannot, after that, re- marry her until after she has married another husband and He has divorced her. In that case there is no blame on either of them if they re-unite, provided they feel that they can keep the limits ordained by God. Such are the limits ordained by God, which He makes plain to those who understand
So if a husband divorces his wife (irrevocably), He cannot, after that, re-marry her until after she has married another husband and He has divorced her. In that case there is no blame on either of them if they re-unite, provided they feel that they can keep the limits ordained by Allah. Such are the limits ordained by Allah, which He makes plain to those who understand
وَإِذَا طَلَّقۡتُمُ ٱلنِّسَاۤءَ فَبَلَغۡنَ أَجَلَهُنَّ فَأَمۡسِكُوهُنَّ بِمَعۡرُوفٍ أَوۡ سَرِّحُوهُنَّ بِمَعۡرُوفࣲۚ وَلَا تُمۡسِكُوهُنَّ ضِرَارࣰا لِّتَعۡتَدُوا۟ۚ وَمَن یَفۡعَلۡ ذَ ٰلِكَ فَقَدۡ ظَلَمَ نَفۡسَهُۥۚ وَلَا تَتَّخِذُوۤا۟ ءَایَـٰتِ ٱللَّهِ هُزُوࣰاۚ وَٱذۡكُرُوا۟ نِعۡمَتَ ٱللَّهِ عَلَیۡكُمۡ وَمَاۤ أَنزَلَ عَلَیۡكُم مِّنَ ٱلۡكِتَـٰبِ وَٱلۡحِكۡمَةِ یَعِظُكُم بِهِۦۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعۡلَمُوۤا۟ أَنَّ ٱللَّهَ بِكُلِّ شَیۡءٍ عَلِیمࣱ ٢٣١
When you divorce women and they have reached their set time, then either keep or release them in a fair manner. Do not hold on to them with intent to harm them and commit aggression: anyone who does this wrongs himself. Do not make a mockery of God’s revelations; remember the favour He blessed you with, and the Scripture and wisdom He sent to teach you. Be mindful of God and know that He has full knowledge of everything
When you divorce women and they reach their prescribed (waiting) period, then either take them back with honor or let them go with kindness. But don’t take them back to hurt them, and whoever does that, surely, he wrongs himself. And don’t take the Verses of Allah as a joke. But remember the Favors of Allah upon you, and that which He has sent down upon you of the book (the Qur’an) and of the Wisdom (by which) He instructs you. And Fear Allah, and know that Allah is All-Aware of everything.
And when ye have divorced your women, and they have attained their period, then either retain them reputably or let them off kindly; and retain them not to their hurt that ye may trespass; and whosoever doth this assuredly wrongeth his soul. And hold not Allah's commandments in mockery and remember Allah's favour upon you, and that he hath sent down unto you the Book and the wisdom wherewith He exhorted you; and fear Allah, and know that verily Allah is of everything the Knowe
When you have divorced your wives, and they have reached the end of the period of waiting, then keep them honourably (by revoking the divorce), or let them go with honour, and do not detain them with the intent of harassing lest you should transgress. He who does so will wrong himself. Do not mock the decrees of God, and remember the favours God has bestowed on you, and revealed to you the Book and the Law to warn you of the consequences of doing wrong. Have fear of God, and remember, God is cognisant of everything
And once you divorce your wives and they reach the end of the threemonths waiting period, either retain them with kindness or release them by good means. Do not keep them attached to yourselves to cause them misery, and whoever does so will only do wrong to himself. Do not take the creeds of Allah lightly. And remember the favor of Allah upon you and the Book and Wisdom He revealed to you to advise you based on the letter B. Protect yourself from Allah and know well that Allah, as the essence of everything (in respect of the dimension of the Names) is aware of everything.
When you divorce women and they are near the end of their ´idda, then either retain them with correctness and courtesy or release them with correctness and courtesy. Do not retain them by force, thus overstepping the limits. Anyone who does that has wronged himself. Do not make a mockery of Allah´s Signs. Remember Allah´s blessing upon you and the Book and Wisdom He has sent down to you to admonish you. Have taqwa of Allah and know that Allah has knowledge of all things.
When you divorce women and they complete their term, then either retain them honourably or release them honourably, and do not retain them maliciously in order that you may transgress; and whoever does that certainly wrongs himself. Do not take the signs of Allah in derision, and remember Allah’s blessing upon you, and what He has sent down to you of the Book and wisdom, to advise you therewith. Be wary of Allah, and know that Allah has knowledge of all things
And when you divorce women and they reach the end of their waiting term, then either retain them without offending their honor and in a fair manner, or release them without offending their honor and in a fair manner. Do not retain them to their hurt and to transgress (their rights). Whoever does that, surely he has wronged himself. Do not take God’s Revelations for a mockery and remember God’s favor on you and what He has sent down on you of the Book and the Wisdom wherewith He exhorts you (to guidance). Keep from disobedience to God in due reverence for Him and piety, and know that God has full knowledge of everything
And when you divorce (your) women (a revocable divorce), and they approach the end of their `Iddat (-the prescribed period of waiting after divorce) then either retain them in an equitable manner or send them away (- freeing them) in an equitable manner. And do not retain them wrongfully that you may exceed the proper limits (and do them harm and maltreat them). And whosoever does that he has indeed done wrong and injustice to himself. Do not take Allah's commandments in a light way; and remember Allah's favour upon you and what He has revealed to you of the Book and the Wisdom, wherewith He exhorts you. And take Allah as a shield and know that Allah has perfect knowledge of everything
When you divorce women, and they have reached their term, then retain them honourably or set them free honourably; do not retain them by force, to transgress; whoever does that has wronged himself. Take not God's signs in mockery, and remember God's blessing upon you, and the Book and the Wisdom He has sent down on you, to admonish you. And fear God, and know that God has knowledge of everything
And when you divorce women and they reach (the end of) their (waiting) period, then either keep them in kindness or let them go in kindness, and do not keep them to harm them so that you violate (God's limits), and anyone who does this has wronged himself. And do not take God’s signs as a joke, and remember God’s favor upon you, and what he sent down to you from the book and wisdom to advise you with it. Be cautious of God and know that God knows everything.
When you divorce your wife, and she finishes her (three menstruation) waiting period, let her live in your place with honor and in a God pleasing manner. Do not make the life miserable for her as this does not please the Lord. The one who commits such a cruelty is unjust to his own soul. Do not take the Lord’s laws in vain; remember the Lord’s favor in revealing this book of wisdom to you and know that He is aware of everything
If you divorce women and they fulfill the terms of their ‘iddat, either take them back on fair terms or let them go on fair terms. But do not take them back to injure them or to take undue advantage of them. If anyone does that, he wrongs his own self. Do not treat God's signs without regard, but solemnly rehearse God's favors on you, and the fact that He sent down to you the Book and the Wisdom for your instruction. And be conscious of God, and know that God is well acquainted with all things
Thus if youpl divorce women and they have reached their term, then either retain them in accordance with what is fair or release them in accordance with what is fair. But do not retain them in order to transgress against them, for whoever performs that, then he has surely been unjust to himself. And do not take Allah’s signs for mockery. And remember Allah's blessing upon youpl and what He has sent down to you of the Scripture and the Wisdom to admonish you. And bepl mindful of Allah, and know that Allah is All-Aware of everything.
When ye divorce women, and they have reached the prescribed time, then keep them kindly, or let them go in reason, but do not keep them by force to transgress; for whoso does that, he is unjust to his own soul: and do not take God's signs in jest; and remember God's favours to you, and what He has sent down to you of the Book and wisdom, to admonish you thereby; and fear God, and know that God doth all things know
And when you have divorced women, and their term reaches its end, either retain them on good terms within this period or release them with kindness; and do not retain them in order to hurt them, hence transgressing the limits; and he who does so harms only himself; and do not make the signs of Allah the objects of ridicule; and remember Allah’s favour that is bestowed upon you and that He has sent down to you the Book and wisdom, for your guidance; and keep fearing Allah and know well that Allah knows everything. (The traditions of the Holy Prophet – sunnah and hadith – are called wisdom.
And when you divorce women and they have reached the end of their term then hold them in fair kindness or release them in fair kindness and do not hold them out of malice so that you may transgress [against them] and whosoever does that he indeed has wronged his own soul and do not hold the signs of Allah in contempt and remember the blessing of Allah on you and that which He sent down on you from the book and from the wisdom that he admonishes you with and revere Allah and know that truly Allah is All-knowing about everything.
But when ye divorce women, and they have fulfilled their prescribed time, either retain them with humanity, or dismiss them with kindness; and retain them not by violence, so that ye transgress; for he who doth this, surely injureth his own soul. And make not the signs of God a jest: But remember God's favour towards you, and that he hath sent down unto you the book of the Koran, and wisdom, admonishing you thereby; and fear God, and know that God is omniscient
When you divorce women, and they have reached the prescribed time, then keep them in kindness (or equity), or release them in kindness (or equity). but do not keep them by force to transgress; for whoever does that, he is unjust to his own soul: and do n
When you have divorced women and they have reached the end of their waiting period, either keep them in kindness or let them go with kindness. But you shall not keep them, being harmful, in order to transgress. Whoever does this wrongs himself. Do not take the verses of Allah in mockery. Remember the favor of Allah upon you, and what He sent down to you from the Book and Wisdom to exhort you. Fear Allah and know that He has knowledge of everything
But when ye divorce women, and the time for sending them away is come, either retain them with generosity, or put them away with generosity: but retain them not by constraint so as to be unjust towards them. He who doth so, doth in fact injure himself. And make not the signs of God a jest; but remember God's favour toward you, and the Book and the Wisdom which He hath sent down to you for your warning, and fear God, and know that God's knowledge embraceth everything
And when you have divorced women (on your own initiatives, against the desire of the wife) and they have completed the period prescribed to them (as iddat), then take them back on equitable terms or let them go on honourable terms. And you shall not take them back to torture them or to take undue advantage. And whosoever does this — then certainly he has wronged his own self. And do not ridicule Allah’s statements. And bring to mind Allah’s grace on you and whatever He delivered to you as Al-Kitab and Al-Hikmah. He guides you through it. And pay obedience to Allah and beware that verily, Allah is Aware of every thing
And when you divorced wives, and they (f) reached their (f) term, then, hold them (f) back as one who is honorable or set them (f) free as one who is honorable. But hold them (f) not back by injuring them so that you commit aggression. And whoever commits that, then, surely, he did wrong himself. And take not to yourselves the signs of God in mockery. Remember the divine blessing of God on you, and what He caused to descend to you from the Book and wisdom. He admonishes you with it. And be Godfearing of God and know that God is Knowing of everything.
After you divorce women and they each fulfill their terms [of waiting], either retain them honorably or release them honorably. Do not retain them just to harm them so that you sin. Whoever does that truly wrongs himself. Do not take the signs of Allah in jest. Remember Allah’s blessings upon you and what is revealed to you of the Book and wisdom. He instructs you with it. Fear Allah and know that He is All-aware of everything.
When you divorce women and they have reached the end of their waiting period (‘Iddat) either allow them to stay with honor or let them go with kindness; but you should not retain them to harm them or to take undue advantage; if anyone does that he wrongs his own soul. Do not take Allah’s revelations as a joke. Remember the favors of Allah upon you and the fact that He sent down the Book and Wisdom for your guidance. Fear Allah and know that Allah has knowledge of everything
And when you have divorced your wives and they are about to complete their prescribed term, then either retain them gracefully or release them generously. It is transgression to retain them merely for harassment; and whoever´ does that indeed wrongs his own self. Do not play with Allah´s Commandments, and remember that Allah has blessed you with a great favour. He admonishes you to show due respect to the Book and the Wisdom He has sent to you. Fear Allah and know that He is fully aware of everything
And when you divorce women and they reach their prescribed time, then retain them in kindness or set them free with kindness and retain them not for injury so that you exceed the limits. And whoever does this, he indeed wrongs his own soul. And take not Allah's messages for a mockery, and remember Allah's favour to you, and that which He has revealed to you of the Book and the Wisdom, admonishing you thereby. And keep your duty to Allah, and know that Allah is the Knower of all things
And when you divorce women and they reach their prescribed term, then either retain them in a recognized (good manner) or let them go in a recognised (good manner), but do not retain them for hurting (them) so that you exceed the limits, and he who does this, has indeed been unjust to his own soul. And do not take the signs of Allah for a mockery, and remember the favour of Allah on you, and that which He has sent down upon you from the book and wisdom to admonish you therewith, and fear Allah and know that Allah is the Knower of everything.
And when you divorce women and their waiting period gets over, then retain them in honour or relieve them in honour.hAnd retain them not for harassing them wickedly; whosoever does that, does indeed wrong one's own self. And treat not Allah's Verses/signs as just jokes,hand remember Allah's favours upon you and remember that which He sent down upon you, from the Book and the Wisdom, to admonish you with. Fear Allah and know that Allah is aware of each and everything
And when you divorce the women, and they reach (the completion of) their waiting period, then either retain them (in marital bond) in a graceful manner or release them nicely. But do not retain them to hurt (them) so that you subject (them) to excesses. And he who does so wrongs his own soul. And do not make fun of Allah’s commands. And call to mind Allah’s favour that has been (bestowed) upon you, and the Book that He has sent down to you, and (the pearls of) wisdom (with which He has enlightened you). He advises you (by means of this code of conduct). And fear Allah, and bear in mind that Allah is indeed All-Knowing
And if you have divorced the women, and they have reached their required interim period, then either you remain together equitably, or part ways equitably. And do not reconcile with them so you can harm them out of animosity; whoever does so is doing wickedness to his soul; and do not take God's revelations lightly. And remember God's blessings towards you, and what was sent down to you of the Scripture and the wisdom, He warns you with it. And be aware of God and know that God is Knowledgeable in all things
And if you have divorced the women, and they have reached their required interim period, then either you remain together equitably, or part ways equitably. And do not reconcile with them so you can harm them out of animosity; whoever does so is doing wrong to his soul; and do not take the revelations of God as mockery. And remember the blessings of God upon you, and what was sent down to you of the Book and the wisdom, He warns you with it. And be aware of God and know that God is knowledgeable of all things.
And if you have divorced the women, and they have reached their required interim period, then either you remain together equitably, or part ways equitably. And do not reconcile with them so you can harm them out of animosity; whoever does so is doing wrong to his soul; and do not take the revelations of God as mockery. And remember the blessings of God upon you, and what was sent down to you of the Book and the wisdom, He warns you with it. And be aware of God and know that God is knowledgeable of all things.
And if you divorced the women, so they reached their term/time, so hold/grasp them (F) with kindness/generosity or divorce/release them (F) with kindness/generosity , and do not hold/grasp them (F) harming to transgress/violate, and who makes/does that, so he had caused injustice/oppression (to) himself. And do not take God's verses/evidences mockingly , and mention/remember God's blessing on you, and what He descended on you from The Book and the wisdom , He advises/warns you with it, and fear and obey God, and know that God (is) with every thing knowledgeable
And so, when you divorce women and they are about to reach the end of their waiting-term, then either retain them in a fair manner or let them go in a fair manner. But do not retain them against their will in order to hurt [them]: for he who does so sins indeed against himself. And do not take [these] messages of God in a frivolous spirit; and remember the blessings with which God has graced you, and all the revelation and the wisdom which He has bestowed on you from on high in order to admonish you thereby; and remain conscious of God, and know that God has full knowledge of everything
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And when you have divorced women, (and) so they have reached their term, (i.e., cIddah, the term during which a divorced woman may not remarry) then retain them with you with beneficence or release them with beneficence; and do not retain them to their injury so that you transgress. (i.e., by obliging them to relinquish part or all of their dower to you) And whoever performs that, then he has already done injustice to himself; And do not take to yourselves the signs of Allah in mockery (among yourselves); and remember the favor of Allah upon you, and whatever He has sent down on you of the Book and (the) Wisdom to admonish you. And be pious to Allah, and know that Allah is Ever-Knowing of everything
When ye have divorced women, and they have reached their term, then retain them in kindness or release them in kindness. Retain them not to their hurt so that ye transgress (the limits). He who doeth that hath wronged his soul. Make not the revelations of Allah a laughing-stock (by your behaviour), but remember Allah's grace upon you and that which He hath revealed unto you of the Scripture and of wisdom, whereby He doth exhort you. Observe your duty to Allah and know that Allah is Aware of all things
When you divorce your wives and their waiting period has almost ended, you may resume marital relations with honor or leave them with kindness. Do not force them to live with you in suffering to satisfy your hostility. Whoever commits such transgressions, he has only harmed himself. Do not make jest of God's words. Remember the favors that God has done to you and the Book and wisdom He has revealed for your guidance. Have fear of God and know that God has knowledge of all things
When you have divorced women, and they have approached (the end of) their waiting periods, then, either retain them with fairness or release them with fairness. Do not retain them with wrongful intent, resulting in cruelty on your part, and whoever does this, actually wrongs himself. Do not take the verses of Allah in jest, and remember the grace of Allah on you and what He has revealed to you of the Book and the wisdom, giving you good counsel thereby, and fear Allah, and be sure that Allah is the One who knows everything
But when you divorce women, and they have fulfilled their prescribed period, either retain them on acceptable and respectful manners or release them with kindness. But retain them not by violence, so that you may transgress. And whoever does that, then he has wronged himself. Take not the signs of Allâh as a source of mockery. But remember the favor of Allâh towards you, and that he has sent down unto you the ‘Book’, (the Glorious 'Qur’ān'), and wisdom, admonishing you thereby; and act piously towards Allâh, and know that Allâh is Omniscient.
After you divorce your wife and she completes the (prescribed) term, then either hold her back (in wedlock) amicably or let her leave honorably. Do not hold her in order to hurt (or harass) her, else you would transgress (the bounds of Allah). Whoever does that commits an outrage upon himself. Do not take the laws of Allah as a jest (or treat them frivolously). Remember the favors of Allah upon you, and the scriptures and the wisdom He has revealed to you. It instructs you (towards the right path). So, be (devoted and) dutiful towards Allah and be sure that indeed Allah knows every single thing
But when you divorce women and they have fulfilled their prescribed period, either retain them on acceptable and respectful manners or release them with kindness. But don’t retain them by violence so that you may not transgress. And whoever does that wrongs himself (when has voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of his own whims). Don’t make what Allâh has revealed of the knowledge of truth an object of ridicule. But remember the favor of Allâh towards you, and that he has sent down to you the Book and wisdom, admonishing you thereby. So act piously towards Allâh and know that Allâh is Omniscient.
When you have divorced women and they have fulfilled their determined period of waiting for three months and both of you are willing to reconcile, then you either reclaim them in equity and honour or free them in equity and honour. Do not reclaim them for a selfish end or spite them and he who acts in this manner will wrong himself. And do not mock Allah’s revelations and statutes, and render solemn acknowledgement of Allah’s divine favour conferred upon you and revere the Book He sent down to you and the knowledge and wisdom He imparted to you to caution you to commendable conduct, and revere Allah, and realise that Allah is 'Alimun of all
When you divorce women, and they reach the end of the waiting period, either keep them honourably or allow them to leave honourably. Don’t hold on to them to cause harm or to transgress Allah’s boundaries; whoever does so has wronged himself. Do not play with the commands of Allah. Remember His favours on you and what He has revealed to you of the Book and wisdom, through which He teaches you. So be mindful of Allah, and know that He is the Knower.
When you divorce women and they have ˹almost˺ reached the end of their waiting period, either retain them honourably or let them go honourably. But do not retain them ˹only˺ to harm them ˹or˺ to take advantage ˹of them˺. Whoever does that surely wrongs his own soul. Do not take Allah’s revelations lightly. Remember Allah’s favours upon you as well as the Book and wisdom He has sent down for your guidance. Be mindful of Allah, and know that Allah has ˹perfect˺ knowledge of all things.
And if you divorce women and they reach the end of their waiting period, then keep them honourably or let them go honourably, and do not keep them by force out of spite. Whoever does that wrongs himself. And don´t take the signs of Allah as a joke, and remember Allah´s favour for you and the book and the wisdom He revealed to admonish you, and beware of Allah and know that He knows everything.
When you have renounced your wives and they have reached the end of their waiting period, either retain them in honour or let them go with kindness. But you shall not retain them in order to harm them or to wrong them. Whoever does this wrongs his own soul. Do not trifle with God‘s revelations. Remember the favour God has bestowed upon you, and the Book and the wisdom He has revealed for your instruction. Fear God and know that God has knowledge of all things
If you divorce the women, once they fulfill their interim (three menstruations), you shall allow them to live in the same home amicably, or let them leave amicably. Do not force them to stay against their will, as a revenge. Anyone who does this wrongs his own soul. Do not take GOD's revelations in vain. Remember GOD's blessings upon you, and that He sent down to you the scripture and wisdom to enlighten you. You shall observe GOD, and know that GOD is aware of all things.
If you divorce [your] women, and their waiting term is complete, either take them back kindly or let then go kindly. Do not take them back in order to harm them or to treat them belligerently. Anyone who does that sins against himself. Do not mock God's revelations, but remember God's grace to you and what He revealed to you from the Book and the wisdom through which He exhorts you. Be mindful of God, and know that God knows everything.
When you divorce women and they have reached the end of their waiting period, either take them back kindly or let them go kindly. Do not take them back in order to harm them or to treat them belligerently. Anyone who does that sins against himself. Do not mock God’s revelations, but remember God’s grace to you and what He revealed to you from the Book and the wisdom through which He exhorts you. Be mindful of God, and know that God knows everything.
And, if you divorced women, and they have reached their (waiting) term, either withhold them by well-known, or release them by well-known. And do not hold them for harm, to aggress. And whoever does that, so he has oppressed himself. And do not take Allah’s verses for mock. And remember Allah's graces upon you, and what He sent down upon you among the Book and Wisdom to exhort you by it. And show the piety of Allah, and know that Allah is with everything, Knowledgeable.
When you divorce women, and they have reached their waiting-period, then either retain them in a fair manner or set them free in a fair manner; and do not retain them for injury, so that you transgress (the limits) ; and whoever does that he indeed is unjust to his (own) self. And do not take Allah's Signs in mockery, and remember Allah's blessing upon you and what He has sent down unto you of the Book and Wisdom to admonish you thereby, and be in awe of Allah and know that Allah is All-Knowing of all things
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When you have divorced women, and they have completed their waiting period, then retain them in kindness or release them in kindness. You shall allow them to live in the same home amicably, or let them leave amicably. Do not force them to stay against their will, as revenge. Anyone who does this wrongs his own "Self". Do not make the Revelations of Allah a laughing stock. Remember Allah's Blessings upon you and the Book and Wisdom He has sent down to you in order to enlighten you. Be mindful of Allah's Commands and know that Allah is Aware of all things
And when you divorce women and they reach their prescribed time, then either retain them in good fellowship or set them free with liberality, and do not retain them for injury, so that you exceed the limits, and whoever does this, he indeed is unjust to his own soul; and do not take Allah's communications for a mockery, and remember the favor of Allah upon you, and that which He has revealed to you of the Book and the Wisdom, admonishing you thereby; and be careful (of your duty to) Allah, and know that Allah is the Knower of all things
And when you divorce women and they approach the end of their appointed period, then either retain them in a becoming manner or send them away in a becoming manner; but retain them not wrongfully so that you may transgress against them. And whoso does that, surely wrongs his own soul. And do not make a jest of the commandments of ALLAH, and remember the favour of ALLAH upon you and the book and the Wisdom which HE has sent down to you, whereby HE exhorts you. And fear ALLAH and know that ALLAH knows all things wel
And when you have divorced women and they have fulfilled their term, keep them honorably or release them honorably, and do not keep them so as to cause harm and thus transgress. Whosoever does that surely wrongs himself. And do not take God’s signs in mockery, and remember God’s Blessing upon you, and what He sent down to you of the Book and Wisdom, exhorting you thereby. And reverence God, and know that God is Knower of all things
And when you divorce women, and they fulfill the term of their waiting period (of three monthly courses), either take them back on just and fair terms or set them free on just and fair terms; But do not take them back to hurt them, (or) to take undue advantage (of them); If anyone does that, he wrongs his own soul. Do not treat Allah’s Signs lightly— But sincerely recite Allah’s favors on you, and the fact that He sent down to you the Book and Wisdom, for your instruction. And fear Allah and know that Allah is All Knowing (Aleem) of all things
When you divorce women, and they reach their term, either retain them with kindness or part with them with dignity. Don’t retain them to cause harm or to transgress. Whoever does so wrongs his soul. Don’t make a mockery of God’s revelations, and remember God’s favor upon you, and the Scripture and wisdom He revealed to instruct you. Be conscious of God, and know that God is aware of everything.
When you divorce women, and they have reached their term, either retain them amicably, or release them amicably. But do not retain them to hurt them and commit aggression. Whoever does that has wronged himself. And do not take God's revelations for a joke. And remember God's favor to you, and that He revealed to you the Scripture and Wisdom to teach you. And fear God, and know that God is aware of everything
And when you divorce women and they have [nearly] fulfilled their term, either retain them according to acceptable terms or release them according to acceptable terms, and do not keep them, intending harm, to transgress [against them]. And whoever does that has certainly wronged himself. And do not take the verses of Allah in jest. And remember the favor of Allah upon you and what has been revealed to you of the Book and wisdom by which He instructs you. And fear Allah and know that Allah is Knowing of all things
And when you divorce women, and they have reached the prescribed time, then keep them kindly, or let them go in kindness, but do not keep them for harm to transgress; and whoever does that, then indeed, he is unjust to his soul; and do not take the signs of God in mockery; and remember the favours of God on you, and what He has sent down to you of the Book and wisdom, to admonish you thereby; and fear God, and know that God knows all things.
When ye divorce women, and they fulfil the term of their ('Iddat), either take them back on equitable terms or set them free on equitable terms; but do not take them back to injure them, (or) to take undue advantage; if any one does that; He w rongs his own soul. Do not treat God's Signs as a jest, but solemnly rehearse God's favours on you, and the fact that He sent down to you the Book and Wisdom, for your instruction. And fear God, and know that God is well acquainted with all things
When ye divorce women, and they fulfil the term of their ('Iddat), either take them back on equitable terms or set them free on equitable terms; but do not take them back to injure them, (or) to take undue advantage; if any one does that; He wrongs his own soul. Do not treat Allah's Signs as a jest, but solemnly rehearse Allah's favours on you, and the fact that He sent down to you the Book and Wisdom, for your instruction. And fear Allah, and know that Allah is well acquainted with all things
30
Remarriage
وَإِذَا طَلَّقۡتُمُ ٱلنِّسَاۤءَ فَبَلَغۡنَ أَجَلَهُنَّ فَلَا تَعۡضُلُوهُنَّ أَن یَنكِحۡنَ أَزۡوَ ٰجَهُنَّ إِذَا تَرَ ٰضَوۡا۟ بَیۡنَهُم بِٱلۡمَعۡرُوفِۗ ذَ ٰلِكَ یُوعَظُ بِهِۦ مَن كَانَ مِنكُمۡ یُؤۡمِنُ بِٱللَّهِ وَٱلۡیَوۡمِ ٱلۡءَاخِرِۗ ذَ ٰلِكُمۡ أَزۡكَىٰ لَكُمۡ وَأَطۡهَرُۚ وَٱللَّهُ یَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ ٢٣٢
When you divorce women and they have reached their set time, do not prevent them from remarrying their husbands if they both agree to do so in a fair manner. Let those of you who believe in God and the Last Day take this to heart: that is more wholesome and purer for you. God knows and you do not
When you divorce women and they reach their prescribed (waiting) period, then don’t prevent them from marrying their (former) husbands, if they mutually agree in a just manner. This is enjoyed on every one of you who believes in Allah and the Last Day. That is more virtuous and purer for you. Allah knows and you don’t know.
And when ye have divorced women and they have attained their period; straiten them not so that they wed not their husbands when they have agreed between themselves reputably; hereby is exhorted he among you who believeth in Allah and the Last Day: this is cleanest for you and purest. Allah knoweth and ye know not
When you have divorced your wives and they have completed the fixed term (of waiting), do not stop them from marrying other men if it is agreed between them honourably. This warning is for those among you who believe in God and the Last Day. This is both proper and right for you, for God knows and you do not know
When you divorce your wives and they reach the end of the waiting period, do not prevent them from getting remarried, if they agree among themselves on mutual terms. This is an advice upon those who believe in Allah and the life to come. This is better (clean from humanly conditionings) and purer for you. Allah knows and you know not.
When you divorce women and they are near the end of their ´idda, do not prevent them from marrying their first husbands if they have mutually agreed to it with correctness and courtesy. This is an admonition for those of you who have iman in Allah and the Last Day. That is better and purer for you. Allah knows and you do not know.
When you divorce women and they complete their term, do not thwart them lest they should [re]marry their husbands, when they honourably reach mutual consent. Herewith are advised those of you who believe in Allah and the Last Day. That will be more decent and purer for you, and Allah knows and you do not know
When you divorce women and they have reached the end of their waiting term, (then, you judges, and you who are guardians of either party,) do not debar them from marrying their (former) husbands, (and O former husbands of them), from marrying other men, if they have come to an agreement between them on equitable terms. This is an admonition to whoever among you truly believes in God and the Last Day; that is a cleaner and purer way for you. And God knows, and you do not know
When (some of) you divorce (their) women (for the first or the second time) and they approach the end of the prescribed period of waiting (- `Iddat) then do not prevent them from remarrying their (former) husbands when they have agreed between themselves to an equitable and decent contract. This is an exhortation for those among you who believe in Allah and the Last Day. This is more blissful for you and purer. And Allah knows while you do not know
When you divorce women, and they have reached their term, do not debar them from marrying their husbands, when they have agreed together honourably. That is an admonition for whoso of you believes in God and the Last Day; that is cleaner and purer for you; God knows, and you know not
And when you divorce women and they reach their waiting period, do not prevent them from marrying their (previous) husbands, if it is agreed between them in a good manner. Any one of you who believes in God and the Last Day is advised to this. This is better for you and is more pure, and God knows, and you do not know.
Once your ex-wife has finished her waiting period, do not prevent her re-marrying her (ex-) husband, if they would like to live in a mutually honorable manner. This instruction is meant for those of you who believe in God and the Day of Judgment. Respecting this law purifies you and leads you to righteousness. Remember that you do not know as much as God knows
If you divorce women and they fulfill the term of their ‘iddat, do not prevent them from marrying their husbands, if they mutually agree on fair terms. This instruction is for all among you who believe in God and the Last Day, the virtuous and refined. And God knows and you know not
Thus if youpl divorce women and they have reached their term, then do not prevent them from marrying their spouses (again), provided they agree with each other in accordance with what is fair. That is an admonition for whoever of you believes in Allah and the Last Day. That is more purifying for youpl and cleaner, for Allah knows, and you know not.
When ye divorce women, and they have reached their prescribed term, do not prevent them from marrying their (fresh) husbands, when they have agreed with each other reasonably. That is what he is admonished with who amongst you believes in God and in the last day. That is more pure for you and cleaner. But God knows, and ye know not
And when you have divorced women and they complete their waiting period - then O guardians of such women, do not prevent them from marrying their husbands if they agree between themselves in accordance with Islamic law; this lesson is for those among People who Believe in Allah and the Last Day; this is purer for you, and cleaner; and Allah knows and you do not know
And if you divorce women and they reach the end of their term then do not obstruct them from marrying their [former] husbands if they mutually are agreeable between them in fair kindness. One who believes in Allah and in the last day among you is admonished thereby. That is more sanctimonious and purer for you and Allah knows and you do not know.
But when ye have divorced your wives, and they have fulfilled their prescribed time, hinder them not from marrying their husbands, when they have agreed among themselves according to what is honourable. This is given in admonition unto him among you who believeth in God, and the last day. This is most righteous for you, and most pure. God knoweth, but ye know not
When you divorce women, and they have reached their prescribed term, do not put difficulties in their marrying their husbands, if it is agreed between them in kindness (or equity). This instruction is for all amongst you who believe in Allah and in the L
When you divorce women, and they have reached their term, do not restrain them from marrying their (future) husbands, when they have agreed together with kindness. That is an exhortation for whosoever of you believes in Allah and the Last Day. That is cleaner and purer for you. Allah knows, and you do not know
And when ye divorce your wives, and they have waited the prescribed time, hinder them not from marrying their husbands when they have agreed among themselves in an honourable way. This warning is for him among you who believeth in God and in the last day. This is most pure for you, and most decent. God knoweth, but ye know not
And when you divorced women (on your initiatives, against their desires) and they have reached the term prescribed to them (as iddat, and the marriage-bond gets broken), then do not prevent them if they marry their husbands (who have divorced these women) when they have made agreement between themselves in an honourable way. This, He propounds with for the one amongst you who Believes in Allah and the Last Day. This to you is more pious to you and more sanctified. And Allah knows and you do not know
And when you revocably divorced wives, and they reached their (f) term, then, place not difficulties for them (f) that they (f) re-marry their former spouses when they agreed among themselves as one who is honorable. This is admonished for him —whoever had been among you who believes in God and the Last Day— that is pure and purer for you. And God knows and you know not.
After you divorce women and they each fulfill their terms [of waiting], do not keep them from marrying other men if they honorably agree among themselves. This is warning for whoever among you who believes in God and the last day. It is most virtuous and pure for you. God knows what you do not know.
When you have divorced women and they have reached the end of their waiting period do not prevent them from marrying their prospective husbands if they have come to an honorable agreement. This is enjoined on everyone amongst you who believes in Allah and the Last Day. This is more virtuous and chaste for you; Allah knows what you do not know
When you have divorced your wives absolutely and they have completed their prescribed term, then you should not prevent them from marrying their prospective husbands, if they mutually agree to marry each other in a lawful way. You are enjoined not to commit such an offence, if you sincerely believe in Allah and the Last Day. It is most decent and pure for you to desist from this; Allah knows and you do not know
And when you divorce women and they end their term, prevent them not from marrying their husbands if they agree among themselves in a lawful manner. With this is admonished he among you who believes in Allah and the Last Day. This is more profitable for you and purer. And Allah knows while you know not
And when you divorce women and they reach their prescribed term, then do not prevent them from marrying their husbands when they mutually agree to it in a recognised (good manner). With this is admonished he among you, who believes in Allah and the period hereafter, that is purer for you and cleaner, and Allah knows while you do not know.
And when you divorce women and their waiting period gets over, come not in their way when other men marry them with proper mutual consent. Thus is admonished he who believes in Allah and in the Last Day. That is cleaner for you and purer. And Allah knows; you don't
And when you divorce the women and they reach (the completion of) their waiting period, then do not prevent them from remarrying (their former or latter) husbands when they have mutually agreed according to the Islamic law. This is a direction for him amongst you who believes in Allah and the Last Day. It is most pure, clean and wholesome for you. And Allah knows and you do not know (so many things)
And if you divorce the women, and they have reached their required interim period, then do not prevent them from remarrying their husbands if they amicably agree amongst themselves out of what is best. This is to remind any of you who believe in God and the Last Day, this is better for you and purer; and God knows while you do not know
And if you divorce the women, and they reach their required interim period, then do not make difficulty for them if they wish to remarry their husbands if they have amicably agreed among themselves out of what is best. This is to remind any of you who believe in God and the Last Day, this is better for you and purer; and God knows while you do not know.
And if you divorce the women, and they reach their required interim period, then do not make difficulty for them if they wish to remarry their husbands if they have amicably agreed among themselves out of what is best. This is to remind any of you who believe in God and the Last Day, this is better for you and purer; and God knows while you do not know.
And if you divorced the women, so they reached their term/time , so do not confine/prevent/oppress them (F) that they marry their husbands/spouses, if they mutually agreed/accepted between them with the kindness/generosity , that is being advised/warned with it who was from you believing with God and the Day the Last/Resurrection Day, (and) that (is) more correct/commendable to you, and purer ,and God knows and you do not know
And when you divorce women, and they have come to the end of their waiting-term, hinder them not from marrying other men if they have agreed with each other in a fair manner. This is an admonition unto every one of you who believes in God and the Last Day; it is the most virtuous [way] for you, and the cleanest. And God knows, whereas you do not know
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And when you have divorced women, (and) so they have reached their term, then do not pose problems for them from their marrying their spouses when they have consented among themselves with beneficence. That (instruction) is for (any) of you who believes in Allah and the Last Day to be admonished by it; That (Literally: those "instructions") is more cleansing for you and purer; and Allah knows, and you do not know
And when ye have divorced women and they reach their term, place not difficulties in the way of their marrying their husbands if it is agreed between them in kindness. This is an admonition for him among you who believeth in Allah and the Last Day. That is more virtuous for you, and cleaner. Allah knoweth; ye know not
When the waiting period of the divorced women has ended, you (her relatives) must not prevent them from marrying their (previous) husbands again if they might reach an honorable agreement. This is an advice for those of you who believe in God and the Day of Judgment. It is the most beneficial and pure way of treating each other. God knows but you do not know
When you have divorced women, and they have reached (the end of) their waiting period, do not prevent them from marrying their husbands when they mutually agree with fairness. Thus the advice is given to everyone of you who believes in Allah and in the Hereafter. This is more pure and clean for you. Allah knows and you do not know
But when you have divorced your wives, and they have fulfilled their prescribed period, prevent them not from marrying their husbands, when they have mutually agreed on reasonable basis. This is given in admonition to him among you who believes in Allâh and in the ‘Last Day’. This is most righteous for you, and most pure. Allâh knows perfectly well, but you do lack Knowledge.
Once you have divorced your wives and they have completed the prescribed term (of waiting), then do not prevent them from taking (other prospective) husbands. (The two may wed) in an accepted manner, provided there is a mutual consent. The one who believes in Allah and the Day of Judgment is (hereby) being admonished. It is closer to piety, and closer to purity. Allah knows it (all), and you know nothing (at all)
But when you have divorced your wives, and they have fulfilled their prescribed period, don’t prevent them from marrying their husbands when they have mutually agreed on reasonable basis. This is given in admonition to him among you who has absolute Faith in Allâh and the Last Day. This is most righteous for you and most pure. And Allâh has full knowledge of that which you cannot encompass in knowledge.
And when you have divorced women and they have fulfilled their determined period of waiting, do not restrain them, O you who have influence, from reuniting with their separated husbands in wedlock if the women wish to reconcile their quarrel in equity and honour. This is an appeal incumbent on those who believe in Allah and in the Last Day with truly faithful hearts. This imparts sanctity to you and you become pious, for Allah is 'Alimun whereas you are not
When you divorce women, and they reach the end of the waiting period, do not prevent them remarrying their formerhusbands, if they choose to do so by mutual consent andaccording to the custom. Anyone who sincerely believes in Allah and the Last Day is instructed to do this. This is a purer and cleanerway for you by far. Allah knows that which you don’t know
When you have divorced women and they have reached the end of their waiting period, do not prevent them from re-marrying their ex-husbands if they come to an honourable agreement. This is enjoined on whoever has faith in Allah and the Last Day. This is purer and more dignifying for you. Allah knows and you do not know.
And if you divorce women and they reach the end of their waiting period, then do no prevent them from marrying their husbands if they have agreed amongst themselves in the proper way. This is an admonition for each of you who believe in Allah and the Last Day. It is purer and cleaner for you. Allah knows and you don´t know.
When you have renounced your wives and they have reached the end of her waiting period, do not prevent them from remarrying their husbands if they have come to an honourable agreement. This is enjoined on every one of you who believes in God and the Last Day; this is more honourable for you and more chaste. God knows, and you know not
If you divorce the women, once they fulfill their interim, do not prevent them from remarrying their husbands, if they reconcile amicably. This shall be heeded by those among you who believe in GOD and the Last Day. This is purer for you, and more righteous. GOD knows, while you do not know.
If you divorce women and their waiting term is complete do not prevent them from marrying their new husbands if they come to a fair agreement. This instruction is to all who believe in God and the Last Day. This [way] is the most virtuous and purest for you. God knows, and you do not.
If you divorce women and their waiting terms are complete, do not prevent them from marrying their new husbands if they come to a fair agreement. This instruction is to all who believe in God and the Last Day. This [way] is the most virtuous and purest for you. God knows, and you do not.
And if you divorced the women, so they have reached their (waiting) term, so do not preclude them, the request of their husbands to shag them, if they are satisfied between them with the well-known. That is exhorted with it whoever among you believes in Allah and the Last Day. That is more refined and purer for you. And Allah knows, and you are not knowing.
And when you divorce women, and they have reached their waiting-period, do not prevent them from marrying their (former) husbands, when they agree between themselves in a fair manner. With this is admonitioned whoever of you believes in Allah and the Last Day; that is more virtuous and purer for you; surely Allah knows and you know not
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And when you have divorced women, and they have completed their waiting period, people in the society shall not place difficulties if both of them wish to remarry each other in kindness. And they shall not place difficulties if the woman decides to marry a different husband with their mutual agreement. This instruction is for all among you who believe in Allah and the Last Day. Following the Commands helps you develop your personality and stay clear of vice. Allah knows, you know not
And when you have divorced women and they have ended-- their term (of waiting), then do not prevent them from marrying their husbands when they agree among themselves in a lawful manner; with this is admonished he among you who believes in Allah and the last day, this is more profitable and purer for you; and Allah knows while you do not know
And when you divorce women and they reach the end of their period, prevent them not from marrying their husbands, if they agree between themselves in a decent manner. This an admonition for him among you who believes in ALLAH and the Last Day. It is more blessed for you and purer; and ALLAH knows but you know not
And when you have divorced women and they have fulfilled their term, do not hinder them from marrying their husbands when they have consented to each other honorably. Therewith are counseled those among you who believe in God and the Last Day. That is more virtuous and purer for you. God knows, and you know not
And when you divorce women, and they fulfill the term (a waiting period of three monthly courses,) do not prevent them from marrying their former husbands, if they both agree on fair terms. This (instruction) is for all among you, who believe in Allah and the Last Day. That is (the path towards) greatest virtue and purity among you. And Allah knows, and you know not
When you divorce women, and they fulfill their terms, don’t prevent them from remarrying if they agree on reasonable terms. This advice is for those who believe in God and the Last Day. This is purer and more honorable for you. God knows, while you don’t.
When you divorce women, and they have reached their term, do not prevent them from marrying their husbands, provided they agree on fair terms. Thereby is advised whoever among you believes in God and the Last Day. That is better and more decent for you. God knows, and you do not know
And when you divorce women and they have fulfilled their term, do not prevent them from remarrying their [former] husbands if they agree among themselves on an acceptable basis. That is instructed to whoever of you believes in Allah and the Last Day. That is better for you and purer, and Allah knows and you know not
And when you divorce women, and they have reached their term, then do not prevent them from marrying their husbands, when they have agreed with each other reasonably. That is what he is admonished with who amongst you believes in God and in the Last Day. That is more pure for you and cleaner. But God knows, and you do not know.
When ye divorce women, and they fulfil the term of their ('Iddat), do not prevent them from marrying their (former) husbands, if they mutually agree on equitable terms. This instruction is for all amongst you, who believe in God and the Last D ay. That is (the course Making for) most virtue and purity amongst you and God knows, and ye know not
When ye divorce women, and they fulfil the term of their ('Iddat), do not prevent them from marrying their (former) husbands, if they mutually agree on equitable terms. This instruction is for all amongst you, who believe in Allah and the Last Day. That is (the course Making for) most virtue and purity amongst you and Allah knows, and ye know not
۞ وَٱلۡوَ ٰلِدَ ٰتُ یُرۡضِعۡنَ أَوۡلَـٰدَهُنَّ حَوۡلَیۡنِ كَامِلَیۡنِۖ لِمَنۡ أَرَادَ أَن یُتِمَّ ٱلرَّضَاعَةَۚ وَعَلَى ٱلۡمَوۡلُودِ لَهُۥ رِزۡقُهُنَّ وَكِسۡوَتُهُنَّ بِٱلۡمَعۡرُوفِۚ لَا تُكَلَّفُ نَفۡسٌ إِلَّا وُسۡعَهَاۚ لَا تُضَاۤرَّ وَ ٰلِدَةُۢ بِوَلَدِهَا وَلَا مَوۡلُودࣱ لَّهُۥ بِوَلَدِهِۦۚ وَعَلَى ٱلۡوَارِثِ مِثۡلُ ذَ ٰلِكَۗ فَإِنۡ أَرَادَا فِصَالًا عَن تَرَاضࣲ مِّنۡهُمَا وَتَشَاوُرࣲ فَلَا جُنَاحَ عَلَیۡهِمَاۗ وَإِنۡ أَرَدتُّمۡ أَن تَسۡتَرۡضِعُوۤا۟ أَوۡلَـٰدَكُمۡ فَلَا جُنَاحَ عَلَیۡكُمۡ إِذَا سَلَّمۡتُم مَّاۤ ءَاتَیۡتُم بِٱلۡمَعۡرُوفِۗ وَٱتَّقُوا۟ ٱللَّهَ وَٱعۡلَمُوۤا۟ أَنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِیرࣱ ٢٣٣
Mothers suckle their children for two whole years, if they wish to complete the term, and clothing and maintenance must be borne by the father in a fair manner. No one should be burdened with more than they can bear: no mother shall be made to suffer harm on account of her child, nor any father on account of his. The same duty is incumbent on the father’s heir. If, by mutual consent and consultation, the couple wish to wean [the child], they will not be blamed, nor will there be any blame if you wish to engage a wet nurse, provided you pay as agreed in a fair manner. Be mindful of God, knowing that He sees everything you do
The mothers shall breast-feed their children for 2 whole years for those (parents) who desire to complete the breast-feeding. But the father of the child shall bear the cost of the mother’s food and clothing in a reasonable manner. No one should be charged more than they can afford. Neither a mother should be made to suffer for her child, nor a father to whom the child is born. On the (father’s) heir is incumbent the like of that (on the father). If both decide on weaning (withhold mother’s milk and use other nourishment) by mutual consent and after due consultation, then there is no sin on them. If you decide to give out to nurse (foster mother) for your children, then there is no sin on you when you pay (the mother) what is due from you in an honorable manner. Fear Allah and know well that Allah is All-Seer of what you do.
And mothers shall suckle their children two whole years: this is for him who intendeth that he shall complete the suckling; and on him to whom the child is born, is their provision and clothing reputably; not a soul is tasked except according to its capacity. Neither shall a mother be hurt because of her child, nor shall he to whom the child is born because of his Child; and on the heir shall devolve the like thereof. Then if the twain desire weaning by agreement between them and mutual counsel, on the twain is no blame. And if ye desire to give your children out for suckling, On you is no blame when ye hand over that which ye had agreed to give her reputably. And fear Allah, and know that of that which ye work Allah is the Beholder
The mothers should suckle their babies for a period of two years for those (fathers) who wish that they should complete the suckling, in which case they should feed them and clothe them in a befitting way; but no soul should be compelled beyond capacity, neither the mother made to suffer for the child nor the father for his offspring. The same holds good for the heir of the father (if he dies). If they wish to wean the child by mutual consent there is no harm. And if you wish to engage a wet nurse you may do so if you pay her an agreed amount as is customary. But fear God, and remember that God sees all that you do
(Divorced) mothers can breastfeed their children for two whole years, (if the fathers) wish to complete the nursing period. During this time the father is responsible for their provision and clothing, according to custom. No one will be subject to more than his capacity. And no mother or father should be subject to harm because of their child. The same applies for the heir. If they mutually agree to wean the child before the end of the two years, there is no blame upon them. If you wish to have your children nursed (by a wet nurse), there is no blame upon you so long as you pay the required according to what is customary. Protect yourselves from Allah and know well that He (as the creator of all that you do) is the Basir.
Mothers should nurse their children for two full years — for those who wish to complete the full term of nursing. It is the duty of the fathers to feed and clothe them with correctness and courtesy — no self is charged with more than it can bear. No mother should be put under pressure in respect of her child nor any father in respect of his child. The same duty is incumbent on the heir. If the couple both wish weaning to take place after mutual agreement and consultation, there is nothing wrong in their doing so. If you wish to find wet-nurses for your children, there is nothing wrong in your doing so provided you hand over to them what you have agreed to give with correctness and courtesy. Have taqwa of Allah and know that Allah sees what you do.
Mothers shall suckle their children for two full years, —that for such as desire to complete the suckling— and on the father shall be their maintenance and clothing, in accordance with honourable norms. No soul is to be tasked except according to its capacity: neither the mother shall be made to suffer harm on her child’s account, nor the father on account of his child, and on the [father’s] heir devolve [duties and rights] similar to that. And if the couple desire to wean, with mutual consent and consultation, there will be no sin upon them. And if you want to have your children wet-nursed, there will be no sin upon you so long as you pay what you give in accordance with honourable norms, and be wary of Allah, and know that Allah sees best what you do
Mothers (whether married or divorced) are to suckle their children for two complete years, if the fathers wish that the period be completed. It is incumbent upon him who fathered the child to provide the mothers (during this period) with sustenance and clothing according to customary good and religiously approvable practice. But no soul is charged save to its capacity; a mother should not be made to suffer because of her child, nor the one who fathered the child because of his child. The same duty (toward the suckling mother) rests upon the heir (of a father who has died). If the couple desire by mutual consent and consultation to wean the child (before the completion of the two years’ period), then there is no blame on them. And if you desire to seek nursing for your children, there is no blame on you, provided you pay what is due from you according to customary good and religiously approvable practice. Keep from disobedience to God and try to act within the bounds of piety, and know that whatever you do, surely God sees it well
The mothers shall give suck to their children for two full years, (this instruction is) for him who desires to complete the (period of) suckling. And it is incumbent on the man to whom the child is born (- the father) to provide them (- the mothers) the usual maintenance and their clothing (for this period) equitably and according to usage. No soul is charged with a duty except to its capacity. Neither shall a mother be made to suffer on account of her (love for her) child, nor shall he to whom the child is born (be made to suffer) on account of his child. The (father's) heir has a like duty. However if (mother and father) both desire weaning, by mutual consent and consultation, then there is no blame on (either of) them. And if you desire to provide a wet-nurse for your children there is no blame on you, provided you hand over what you have agreed to pay equitably (and in accordance with popular usage). And keep your duty to Allah and know that Allah is Seer of what you do
Mothers shall suckle their children two years completely, for such as desire to fulfil the suckling. It is for the father to provide them and clothe them honourably. No soul is charged save to its capacity; a mother shall not be pressed for her child, neither a father for his child. The heir has a like duty. But if the couple desire by mutual consent and consultation to wean, then it is no fault in them. And if you desire to seek nursing for your children, it is no fault in you provide you hand over what you have given honourably; and fear God, and know that God sees the things you do
Mothers may nurse their children for two full years, for anyone who wants to complete the nursing. And the father is responsible for her appropriate food and clothing. No one is tasked beyond its capability. A mother should not sustain any loss because of her child, nor should a father because of his child, and the same (responsibility as the father) is on the heir. If they decide to stop (the nursing) after their mutual agreement and consultation, then there is no blame on either of them. And if you decide to ask for a nursing mother for your children, then there is no blame on you if you properly pay what you offered. Be cautious of God and know that God sees everything you do.
The divorced mother should nurse her baby until the age of two, if asked by the father. During this period, the father has the responsibility of taking care of the mother. Of course, no soul is supposed to suffer above and beyond his abilities. Neither the mother, nor the father’s life should be ruined in account of the infant. If the father dies, his heirs should assume these responsibilities. The parents may decide to bring up the child by the formula or by hiring a wet nurse, who is fairly paid for her services. Whatever you do, bear in mind that God is watching over what you are doing
And mothers wean their offspring in two complete years, for those who wish to complete the weaning. And he will bear the cost of their food and clothing on fair terms. No soul will have a burden laid on it greater than it can bear. No mother should be treated unfairly because of her child, nor a father because of his child. An heir should be treated the same. If they both decide on weaning, by mutual consent and after due consultation, there is no blame on them. If you decide on a foster-mother for your offspring, there is no blame on you, provided you pay the mother what you offered on fair terms. But be conscious of God, and know that God sees well all that you do
And mothers shall nurse their children for two whole years—for whoever wants to complete the nursing period. And it is the duty of the father of the infant to provide for them and clothe them in accordance with what is fair. No self shall be tasked beyond its capacity. No mother should be harmed on account of her child, nor any father of an infant on account of his child. And the same duty rests upon the heir. And if they both want weaning, by mutual consent and consultation, then no sin is committed by them. And if youpl want to seek nursing for your children, then no sin is committed by you as long as you give (them) what you have brought in accordance with what is fair. And be mindful of Allah, and know that Allah is indeed All-Seeing of what you do.
Mothers must suckle their children two whole years for one who wishes to complete the time of suckling; and on him to whom it is born its sustenance and clothing are incumbent; but in reason, for no soul shall be obliged beyond its capacity. A mother shall not be forced for her child; nor he to whom it is born for his child. And the same (is incumbent) on the heir (of the father). But if both parties wish to wean, by mutual consent and counsel, then it is no crime in them. And if ye wish to provide a wet-nurse for your children, it is no crime in you when you pay what you have promised her, in reason. Fear God, and know that God on what ye do doth look
And mothers shall breast-feed their children for two full years - for those who wish to complete the term of milk feeding; and the father of the child must provide for food and clothing of the mother in accordance with custom; no one will be burdened except with what he can bear; a mother should not be harmed because of her child, nor he to whom the child is born be harmed because of his child (or a mother should not harm the child nor he to whom the child is born should harm the child); and the same is incumbent on the guardian in place of the father; then if the parents desire to wean the child by mutual consent and consultation, it is no sin for them; and if you wish to give your children out to a (milk feeding) nurse, it is no sin for you, provided you pay to them what is agreed, with kindness; and keep fearing Allah, and know well that Allah is seeing what you do
And the mothers should suckle their infants for two complete years. That is for anyone who wants to complete suckling and it is upon him to whom the child is born [the father] to provide livelihood and clothing for them [the mothers] in fair kindness. No soul should be made to bear more than its capacity. No mother should be harmed on account of her infant nor the one for whom the child is born [the father] on account of his infant and the same applies to the heir [of the father]. But if they decide to wean out of mutual consent from both of them and mutual consultation then there is no guilt on both of them. But if you want to give your children out for suckling then there is no guilt on you if you hand over that which you are supposed to pay in fair kindness and revere Allah and know that Allah is All-seeing about all that you do.
Mothers after they are divorced shall give suck unto their children two full years, to him who desireth the time of giving suck to be completed; and the father shall be obliged to maintain them and cloath them in the mean time, according to that which shall be reasonable. No person shall be obliged beyond his ability. A mother shall not be compelled to what is unreasonable on account of her child, nor a father on account of his child. And the heir of the father shall be obliged to do in like manner. But if they choose to wean the child before the end of two years, by common consent, and on mutual consideration, it shall be no crime in them. And if ye have a mind to provide a nurse for your children, it shall be no crime in you, in case ye fully pay what ye offer her, according to that which is just. And fear God, and know that God seeth whatsoever ye do
Mothers shall suckle their children two whole years for those who wish to complete the time of suckling; the duty for feeding and clothing nursing mothers in adequate manner is upon the father of the child; but no soul shall be obliged beyond its capacit
Mothers shall suckle their children for two years completely, for whoever desires to fulfill the suckling. It is for the father to provide for them and clothe them with kindness. No soul is charged except to its capacity. A mother shall not be harmed for her child, neither a father for his child. And upon the heir is like that. If both desire to wean by mutual consent and consultation, then no guilt shall be on them. And if you desire a wet nurse for your children, then no guilt shall be on you if you hand over what you have given with kindness. And fear Allah, and know that Allah is the Seer of what you do
Mothers, when divorced, shall give suck to their children two full years, if the father desire that the suckling be completed; and such maintenance and clothing as is fair for them, shall devolve on the father. No person shall be charged beyond his means. A mother shall not be pressed unfairly for her child, nor a father for his child: And the same with the father's heir. But if they choose to wean the child by consent and by bargain, it shall be no fault in them. And if ye choose to have a nurse for your children, it shall be no fault in you, in case ye pay what ye promised her according to that which is fair. Fear God, and know that God seeth what ye do
And the mothers shall breast-feed their own offsprings for two whole years for that who desired that the breast-feeding should complete itself. And one, to whom the delivered one belongs, is himself responsible for the food and dress expenditure for such women on desirable terms. No soul shall be burdened except to its capacity. Mother shall not be subjected to unfair treatment on account of her child; nor he whom the child belongs on account of his child. And on the heir lies the same responsibility. And if they two decide on weaning by mutual consent and consultation, there is no blame on these two. And if you intended that you provide a foster-mother to your child, then there is no blame on you when you paid in full (as initially agreed upon) whatever you paid in a desirable way. And pay obedience to Allah and beware that verily, Allah is All-Seer of what you do
And the ones who are mothers will breast feed their (f) children for two years completely for whoever wanted to fulfill breast feeding. And on one to whom a child is born is their (f) provision and their clothing (f) as one who is honorable. No soul is placed with a burden, but to its capacity. Neither the one who is a mother be pressed for her child, nor the one to whom a child is born for his child. And on one who inherits is the like of that. While if they both wanted weaning by them agreeing together and after consultation, then, there is no blame on either of them. And if you wanted to seek wet-nursing for your children, then, there is no blame on you when you handed over what you gave as one who is honorable. And be Godfearing of God. And know that God is Seeing of what you do.
[Divorced] mothers may nurse their infants for two entire years if they want to complete the period of nursing. The father of a child must adequately provide for (the child’s and mother’s) food and clothing. No person should be burdened with more than he/she is able to bear. A mother should not be made to suffer because of her child, and a father should not be made to suffer because of his child. The same goes for the heirs. Both [parents] may decide, by mutual consent and counsel, that the child be weaned from his/her mother. No blame is on you [fathers] if you entrust your children to foster mothers. No blame is on you when you adequately pay the (foster mothers’) fees. Remain conscious of God, and know that God sees all that you do.
The mothers shall breast-feed their offspring for two whole years if the father wishes the breast-feeding to be completed. The reasonable cost of their maintenance and clothing will be the responsibility of the child’s father. No one should be charged with more than they can afford. Neither a mother should be made to suffer on account of her child nor a father on account of his child. The father’s heirs are under the same obligation. But if, with mutual agreement, they both decide to wean the child, there is no blame on them. If you decide to have a foster-mother for your offspring, there is no blame on you provided you pay what you have promised to pay in an honorable manner. Fear Allah and beware that Allah observes your actions
The (divorced) mothers shall suckle their children for two whole years, if the fathers desire the suckling to be completed. In that case the father of the child shall, in the fair known way, be responsible for their food and clothing. But none should be burdened with more than one can bear: neither the mother should be pressed unjustly (to accept unfair terms) just because she is the mother nor should the father be burdened just because he is the father. And the same responsibility for the maintenance of the mother devolves upon the father of the child and his heir. There is no harm if they wean the child by mutual consent and consultation. Moreover, there is no harm if you choose to give your children a suckle by a wet nurse, provided that you pay her fairly. Fear Allah and know it well that whatever you do is in the sight of Allah
And mothers shall suckle their children for two whole years, for him who desires to complete the time of suckling. And their maintenance and their clothing must be borne by the father according to usage. No soul shall be burdened beyond its capacity. Neither shall a mother be made to suffer harm on account of her child, nor a father on account of his child; and a similar duty (devolves) on the (father's) heir. But if both desire weaning by mutual consent and counsel, there is not blame on them. And if you wish to engage a wetnurse for your children, there is no blame on you so long as you pay what you promised according to usage. And keep your duty to Allah and know that Allah is Seer of what you do
And the mothers shall suckle their children for two complete years, for him who desires to complete the suckling. And the duty of feeding and clothing nursing mothers in recognized (good manner), is upon the father of the child. No one is to be burdened but to the extent of his capacity. A mother should not be made to suffer because of her child nor a father on account of his child. And (the responsibility) on the heir, is similar to that (which was on the father). But if both desire weaning * by mutual agreement and consultation, there is no sin on them. And if you wish to engage a wet-nurse for your children there is no sin on you, when you pay what is due from you according to the recognised (good procedure), and fear Allah and know that Allah is the Seer of whatever you do. * Stopping mother's milk. -nurse for your children there is no sin on you, when you pay what is due from you according to the recognised (good procedure), and fear Allah and know that Allah is the Seer of whatever you do. * Stopping mother's milk.
And the mothers, wishing to complete the course of breast-feeding, shall suckle their children for full two years. And upon the man who has fathered the child lies the responsibility of providing adequate food and clothing for the mother. No one is burdened, but only to the extent of one's capacity. No mother shall be put to any undue difficulty because of her child, and no father, because of his child. And responsibility likewise devolves upon the heir. If then one intends weaning the child from breast-feeding with mutual consent and consultation, no sin on them both. And if you intend a foster mother to suckle your children, no sin upon you when you make the payment as agreed upon equitably. And fear Allah, and know that Allah does indeed watch what you do
And the mothers shall suckle their infants for two full years. This (injunction) is for him who wants to complete the suckling period. And, according to usage, the food and clothing of the feeding mothers is the obligation of the father of the child. No soul should be stressed beyond its capacity, (and) neither the mother nor the father should be harmed for the child. The same injunction is applicable to the heirs. Then if both the mother and the father desire with mutual consultation and consent to wean (even before the fixed two years), there will be no sin on them. Nor shall it be a sin if you intend to engage (wet nurses) for suckling the children, whilst you pay them whatever you do according to usage. And fear Allah and know that Allah is Watchful of all that you do
And the divorced mothers are allowed to suckle their children two full years, if they wish to complete the suckling. And the man for whom the child is born is responsible for both their provisions and clothing equitably. We do not burden a soul beyond its means. No mother shall be harmed because of her child, nor shall a father be harmed because of his child. And for the guardian is the same requirement. So if they wish to separate out of mutual agreement and council, then there is no sin upon them. And if you want to hire nursing mothers, then there is no sin upon you if you return what you have been given equitably. And be aware of God, and know that God is watching over what you do
And the divorced mothers are allowed to suckle their children two full years, if they wish to complete the suckling. And the man for whom the child is born is responsible for both their provisions and clothing equitably. A soul is not burdened except with what it can bear. No mother shall be harmed because of her child, nor shall a father be harmed because of his child. And for the guardian is the same requirement. So if they wish to separate out of mutual agreement and counsel, then there is no sin upon them. And if you want to hire nursing mothers, then there is no sin upon you if you return what you have been given equitably. And be aware of God, and know that God is watching over what you do.
And the birth mothers may suckle their children two full cycles, if they wish to complete the suckling. And the man for whom the child is born is responsible for both their provisions and clothing equitably. A soul is not burdened except with what it can bear. No mother shall be harmed because of her child, nor shall a father be harmed because of his child. And for the guardian is the same requirement. So if they wish to separate out of mutual agreement and counsel, then there is no sin upon them. And if you want to hire nursing mothers, then there is no sin upon you if you return what you have been given equitably. And be aware of God, and know that God is watching over what you do.
And the mothers breast feed their children two years complete, to who wanted/intended that (to) complete the lactation/breast feeding period, and on the born to him/father, (is the responsibility of) their provision (F) and their dressing/clothing (F) with the kindness/generosity , (that) no self be burdened/imposed upon except its endurance/capacity , no mother (is) to be harmed with her child, and nor a born to him/father (be harmed) with his child. And on the heir/inharitant similar/equal (to) that, so if they (B) wanted separation (weaning) on acceptance/approval from them (B), and discussion/consultation , so no offense/guilt/sin on them (B), and if you willed/wanted that to seek a wet nurse/breast feeder (for) your children, so no offense/guilt/sin on you if you handed/delivered over what you gave with the kindness/generosity , and fear and obey God, and know that God (is) with what you make/do seeing/knowing/understanding
And the [divorced] mothers may nurse their children for two whole years, if they wish to complete the period of nursing; and it is incumbent upon him who has begotten the child to provide in a fair manner for their sustenance and clothing. No human being shall be burdened with more than he is well able to bear: neither shall a mother be made to suffer because of her child, nor, because of his child, he who has begotten it. And the same duty rests upon the [father's] heir. And if both [parents] decide, by mutual consent and counsel, upon separation [of mother and child], they will incur no sin [thereby]; and if you decide to entrust your children to foster-mothers, you will incur no sin provided you ensure, in a fair manner, the safety of the child which you are handing over. But remain conscious of God, and know that God sees all that you do
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And (women) giving birth, shall suckle their children two rounds completely, (i.e. two years) for the one who is willing to perfect the suckling. And it is for the man to whom children are born to offer them provision and raiment with beneficence. No self is charged except to its capacity. No woman giving birth shall be harmed on account of her child, nor shall a man to whom a child is born (be harmed) on account of his child; and the heir (is charged) in like manner. (Literally: like that) So, in case both of them are willing by mutual consent and consultation to wean, then there is no fault in them (both). And in case you are willing to seek suckling for your children, then there is no fault in you when you hand over whatever you have brought (them) with beneficence; and be pious to Allah and know that Allah is Ever-Beholding of whatever you do
Mothers shall suckle their children for two whole years; (that is) for those who wish to complete the suckling. The duty of feeding and clothing nursing mothers in a seemly manner is upon the father of the child. No-one should be charged beyond his capacity. A mother should not be made to suffer because of her child, nor should he to whom the child is born (be made to suffer) because of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they desire to wean the child by mutual consent and (after) consultation, it is no sin for them; and if ye wish to give your children out to nurse, it is no sin for you, provide that ye pay what is due from you in kindness. Observe your duty to Allah, and know that Allah is Seer of what ye do
Mothers will breast feed their babies for two years if the fathers want them to complete this term. The father has to pay them reasonable expenses. No soul is responsible for what is beyond its ability. None of the parents should suffer any loss from the other because of the baby. The heirs are responsible to look after the children of a deceased. It is no sin for the parents to have a mutual agreement about weaning the baby. There is no sin in hiring a woman to breast feed your children for a reasonable payment. Have fear of God and know that God is well aware of what you do
Mothers (should) suckle their children for two full years, for one who wants to complete the (period of) suckling. It is the obligation of the one to whom the child belongs that he provides food and clothing for them (the mothers) with fairness. Nobody is obligated beyond his capacity. No mother shall be made to suffer on account of her child, nor the man to whom the child belongs, on account of his child. Likewise responsibility (of suckling) lies on the (one who may become an) heir (of the child). Now, if they want to wean, with mutual consent and consultation, there is no sin on them. And If you want to get your children suckled (by a wet-nurse), there is no sin on you when you pay off what you are to give with fairness, and fear Allah, and be assured that Allah is watchful of what you do
Mothers shall suckle their children for two full years, for the one who desires to complete the time of suckling. The father of the child will be obliged to maintain and clothe them in the mean time, according to that which will be reasonable. No ‘Human self’ will be obliged beyond its scope. No mother will be compelled to what is unreasonable on account of her child, or a father on account of his child. The heir of the father will be obliged to do in like manner. But if they chose to wean the child before the end of two years, by common consent, and on mutual consideration, then both (husband & wife) would not be at fault. But if you decided on a foster suckling-mother for your children, then you would not be at fault if you fully pay what you offer her, according to that which is just. Thus, act piously towards Allâh and know that Allâh is All-Seer of all what you do.
The (divorced) mother shall nurse her children for two full years, if he (the father) wants the suckling period completed. The father must bear her living expenses _ the cost of food and clothing in an accepted manner. No one should be burdened more than one´s ability to bear. Let the mother not suffer (unduly) because of her child, nor the father on account of his child. The heirs carry the same liability (as that of the father). There is no harm if both (parents), after mutual consultation and consent, want the infant weaned. There is (also) no harm if you decide to hire a wet-nurse to suckle the child, provided you pay her what is due in an accepted manner. Fear Allah, and know (for sure) that Allah (vigilantly) watches over everything you do
(Divorced) mothers will breastfeed their offspring for two full years. For those who desire to complete the nursing (of their child), the father of the child will be obliged to maintain and clothe them in the mean time according to that which will be reasonable. No person will be obliged beyond his scope. No mother or father should be compelled to what is unreasonable on account of their child. The heir of the father will be obliged to do in like manner. But if they chose to wean the child before the end of two years by common consent and on mutual consideration, then both (husband & wife) would not be at fault. But if you decided on a foster suckling-mother for your children, then you would not be at fault if you fully pay what you offer her according to that which is just. So act piously towards Allâh and know that Allâh is All-Seer of whatsoever you do.
Mothers who have given birth shall suckle their babies for a period of two years if deemed necessary to complete the course of breast-feeding. It is incumbent on the child’s father, whether normally married or in the process of a divorce to provide both mother and infant with the means of subsistence and life’s necessities and provide them with clothing according to his means, in equity and honour. No soul is charged with spending except within the means. Nor should a mother or father suffer on account of their child. And in the case of the father’s death, the heir shall be charged with the same responsibility. If both parents wish to interrupt breast-feeding in the infant’s interest and decide to wean, they may do so. If it be deemed necessary to engage a wet nurse to breast-feed the child, you may do so on the condition that the mother or the wet nurse are not denied their due. revere Allah and realise that Allah is Bassirun, He sees all you do
Divorcedmothers may breastfeed their children up to full two years; that is if they wish to complete the full term. The father of the child is responsible for the mother’sfood and clothing in accordance with the best practice. However, no one is to be burdened over and above their means. Neither should the mother be harmed because of her child, nor the father. The same goes for the father’sheirs. No one shall be to blame if the father or the motherwishes to wean the child, and it is agreed by mutual consent after proper consultation. Likewise,if you wish to employ a nanny for your children, you can’t be blamed, if you pay as agreed in accordance with the best practice. Alwaysbe mindful of Allah, and know that He sees what you do
˹Divorced˺ mothers will breastfeed their offspring for two whole years, for those who wish to complete the nursing ˹of their child˺. The child’s father will provide reasonable maintenance and clothing for the mother ˹during that period˺. No one will be charged with more than they can bear. No mother or father should be made to suffer for their child. The ˹father’s˺ heirs are under the same obligation. But if both sides decide—after mutual consultation and consent—to wean a child, then there is no blame on them. If you decide to have your children nursed by a wet-nurse, it is permissible as long as you pay fairly. Be mindful of Allah, and know that Allah is All-Seeing of what you do.
Mothers should breast-feed their children two full years if they wish to complete the breast-feeding, and the father is responsible for their adequate feeding and clothing - no soul shall be burdened beyond her capacity, and neither should a mother come to harm on account of her child nor a father on account of his child, and the same goes for the heir. But if both decide in mutual agreement and consultation to wean (the child) it is no sin on them, and if you decide to give your children away to be breast-fed (by a wet nurse) it is no sin upon you if you pay properly what you promised, and beware of Allah and know that Allah sees what you do.
Mothers shall give suck to their children for two whole years if the father wishes the sucking to be completed. They must be maintained and clothed in a reasonable manner by the child‘s father. None should be charged with more than one can bear. A mother shall not be allowed to suffer on account of her child, nor shall a father on account of his child. The same duties devolve upon the father‘s heir. But if, by mutual consent and consultation, they choose to wean the child, they shall incur no guilt. Nor shall it be any offence for you if you prefer to have a nurse for your children, provided that you pay her what you promise, according to usage. Fear God, and know that God is cognizant of what you do
Divorced mothers shall nurse their infants two full years, if the father so wishes. The father shall provide the mother's food and clothing equitably. No one shall be burdened beyond his ability. No mother shall be harmed on account of her infant, nor shall the father be harmed because of his infant. (If the father dies), his inheritor shall assume these responsibilities. If the infant's parents mutually agree to part, after due consultation, they commit no error by doing so. You commit no error by hiring nursing mothers, so long as you pay them equitably. You shall observe GOD, and know that GOD is Seer of everything you do.
Mothers should nurse their children for two complete years if they wish to complete the nursing period. Their provision and clothing are, in fairness, the father's responsibility. No soul should be burdened with more than it can possibly bear; neither should a mother be made to suffer because of her child, nor a father because of his child. An heir has similar duties. If both [parents] decide to separate, they will incur no sin. Nor will there be any blame if you decide to employ a wet nurse, provided you ensure the child's safety in a fair manner. But remain mindful of God, and know that God sees all that you do.
Mothers should nurse their children for two complete years if they wish to complete the nursing period. Their provision and clothing are, in fairness, the father’s responsibility. No soul should be burdened with more than it can possibly bear; neither should a mother be made to suffer because of her child, nor a father because of his child. An heir has similar duties. If both [parents] decide to separate, they will incur no sin. Nor will there be any blame if you decide to employ a wet nurse, provided you ensure the child’s safety in a fair manner. But remain mindful of God, and know that God sees all that you do.
And the delivered women (Mothers) shall breastfeed their progeny for around two complete years, for those who wanted to complete the breastfeeding. And whoever is born to him (Fathers) should provide livelihood to them and clothe them by the well-known. No soul shall be charged except its capacity. No delivered women (Mother) shall be harmed by her progeny, and no born to him (Father) shall be harmed by his progeny. And upon the heir as like that. So, if they wanted weaning, with satisfaction of them and consultation, so there is no misdemeanor upon them. And if you want to hire a breast feeder, for your progeny, so there is no misdemeanor upon you if you handled what you have been given by the well-known. And show the piety of Allah and know that Allah is with what you are working, Seer.
And the (divorced) mothers shall suckle their children for two whole years for him (father) who desires to complete the period of suckling. It is (incumbent) upon the father to provide (sustenance) and their clothing (nursing mothers) in a fair manner. No soul shall have imposed upon it a duty but to the extent of its capacity; neither shall a mother be made to suffer harm on account of her child, nor a father on account of his child, and the same devolves upon the heir. But if they desire to wean by mutual consent and consultation, then it is no sin on them. And if you desire to seek a wet nurse for your children, it is no sin on you as long as you pay what you promised for in a fair manner; and be in awe of Allah, and know that Allah sees what you do
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If the (divorced) mothers wish to nurse their infants, the father shall provide for the mother's sustenance and clothing equitably up to two years of nursing. No human being shall be burdened with more than he or she is well able to bear. No mother shall be made to suffer because of her child, nor shall a father be made to suffer because of his child. If the father dies, his heir will assume these responsibilities. If both parents decide with mutual consent, there shall be nothing wrong in entrusting your children to foster-mothers. You shall mutually ensure, in a fair manner, the safety of the child you are handing over. Be mindful of Allah's Laws and know that Allah is Seer of all that you do
And the mothers should suckle their children for two whole years for him who desires to make complete the time of suckling; and their maintenance and their clothing must be-- borne by the father according to usage; no soul shall have imposed upon it a duty but to the extent of its capacity; neither shall a mother be made to suffer harm on account of her child, nor a father on account of his child, and a similar duty (devolves) on the (father's) heir, but if both desire weaning by mutual consent and counsel, there is no blame on them, and if you wish to engage a wet-nurse for your children, there is no blame on you so long as you pay what you promised for according to usage; and be careful of (your duty to) Allah and know that Allah sees what you do
And mothers shall give suck to their children for two whole years; this is for those who desire to complete the period of suckling. And the man to whom the child belongs shall be responsible for their (the mothers') maintenance and clothing according to usage. No soul is burdened beyond its capacity. Neither shall a mother be made to suffer on account of her child, nor shall he to whom the child belongs be made to suffer on account of his child and the same is incumbent on the father's heir. If they both decide upon weaning the child by mutual consent and consultation, there is no blame on them. And if you desire to engage a wet-nurse for your children, there shall be no blame on you, provided you pay what you have agreed to pay in a fair manner. And fear ALLAH and know that ALLAH sees what you do
And let mothers nurse their children two full years, for such as desire to complete the suckling. It falls on the father to provide for them and clothe them honorably. No soul is tasked beyond its capacity. Let no mother be harmed on account of her child, nor father on account of his child. And the like shall fall upon the heir. If the couple desire to wean, by their mutual consent and consultation, there is no blame upon them. And if you wish to have your children wet-nursed, there is no blame upon you if you pay honorably that which you give. And reverence God, and know that God sees whatsoever you do
The mothers should nurse their offspring for two whole years, if the father desires to complete their term. But he shall bear the cost of the mother's food and clothing with fairness and justice. No soul shall have a burden laid on it greater than it can bear. No mother shall be treated unfairly on account of her child. Nor father on account of his child, an heir shall be accountable in the same way. If they both decide on weaning by the agreement of both; After due consultation, there is no blame on them if you decide on a foster mother for your baby, there is no blame on you, provided you pay (the mother) what you offered, with fairness and justice. But fear Allah and know that Allah is All Seeing (Baseer) of all that you do
Mothers should nurse their children for two complete years if they wish to complete the nursing period. The father must provide sustenance and clothing for them in a reasonable manner. No soul should be burdened beyond its capacity. Neither mother nor father should suffer due to their child. The same duty rests upon the heir. If both parents decide to wean by mutual consent and consultation, there is no blame upon them. You are not at fault for hiring wet nurses, provided you pay them fairly. Fear God, and know that God sees all that you do.
Mothers may nurse their infants for two whole years, for those who desire to complete the nursing-period. It is the duty of the father to provide for them and clothe them in a proper manner. No soul shall be burdened beyond its capacity. No mother shall be harmed on account of her child, and no father shall be harmed on account of his child. The same duty rests upon the heir. If the couple desire weaning, by mutual consent and consultation, they commit no error by doing so. You commit no error by hiring nursing-mothers, as long as you pay them fairly. And be wary of God, and know that God is Seeing of what you do
Mothers may breastfeed their children two complete years for whoever wishes to complete the nursing [period]. Upon the father is the mothers' provision and their clothing according to what is acceptable. No person is charged with more than his capacity. No mother should be harmed through her child, and no father through his child. And upon the [father's] heir is [a duty] like that [of the father]. And if they both desire weaning through mutual consent from both of them and consultation, there is no blame upon either of them. And if you wish to have your children nursed by a substitute, there is no blame upon you as long as you give payment according to what is acceptable. And fear Allah and know that Allah is Seeing of what you do
And the mothers must suckle their children two whole years for one who wishes to complete the time of suckling; and on him to whom it is born their sustenance and clothing are incumbent; in reason, no soul is tasked except its capacity. A mother shall not be made to suffer for her child; nor he to whom it is born for his child. And the same on the heir. Then if both parties wish to wean, by mutual consent of both of them and consultation, then it is no crime in them. And if you wish to provide a wet-nurse for your children, it is no crime in you when you pay what you have promised her, in reason. And fear God, and know that God sees what you do.
The mothers shall give such to their offspring for two whole years, if the father desires to complete the term. But he shall bear the cost of their food and clothing on equitable terms. No soul shall have a burden laid on it greater than it can bear. No mother shall be Treated unfairly on account of her child. Nor father on account of his child, an heir shall be chargeable in the same way. If they both decide on weaning, by mutual consent, and after due consultation, there is no blame on the m. If ye decide on a foster-mother for your offspring, there is no blame on you, provided ye pay (the mother) what ye offered, on equitable terms. But fear God and know that God sees well what ye do
The mothers shall give such to their offspring for two whole years, if the father desires to complete the term. But he shall bear the cost of their food and clothing on equitable terms. No soul shall have a burden laid on it greater than it can bear. No mother shall be Treated unfairly on account of her child. Nor father on account of his child, an heir shall be chargeable in the same way. If they both decide on weaning, by mutual consent, and after due consultation, there is no blame on them. If ye decide on a foster-mother for your offspring, there is no blame on you, provided ye pay (the mother) what ye offered, on equitable terms. But fear Allah and know that Allah sees well what ye do
وَٱلَّذِینَ یُتَوَفَّوۡنَ مِنكُمۡ وَیَذَرُونَ أَزۡوَ ٰجࣰا یَتَرَبَّصۡنَ بِأَنفُسِهِنَّ أَرۡبَعَةَ أَشۡهُرࣲ وَعَشۡرࣰاۖ فَإِذَا بَلَغۡنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَیۡكُمۡ فِیمَا فَعَلۡنَ فِیۤ أَنفُسِهِنَّ بِٱلۡمَعۡرُوفِۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِیرࣱ ٢٣٤
If any of you die and leave widows, the widows should wait for four months and ten nights before remarrying. When they have completed this set time, you will not be blamed for anything they may reasonably choose to do with themselves. God is fully aware of what you do
Those who die and leave wives behind them, they (wives) shall wait (to marry again) for 4 months and 10 days. When they reach their waiting term, then there is no sin on you what they (wives) do concerning themselves in a just manner. Allah is Well-acquainted with what you do.
And as for those of you who die and leave wives behind, they Shall keep them selves in waiting for four months and ten days. Then when they have attained their period, no blame there is on you for that which they do with them selves reputably. And of that which ye work Allah is aware
Wives of men who die among you should wait (after their husbands death) for four months and ten days; and when the term is over there is no sin if they do what they like with themselves honourably, for God is aware of all that you do
If any of you die and leave widows, the widows should wait for four months and ten days (before they remarry). After this period, there is no blame upon them for what they do according to custom (getting married to someone else). Allah, as the former of your actions, is the Habir.
Those of you who die leaving wives behind: they should wait by themselves for four months and ten nights. When their ´idda comes to an end, you are not to blame for anything they do with themselves with correctness and courtesy. Allah is aware of what you do.
As for those of you who die leaving wives, they shall wait by themselves four months and ten days, and when they complete their term, there will be no sin upon you in respect of what they may do with themselves in accordance with honourable norms. And Allah is well aware of what you do
Those among you who die, leaving behind their wives: they (the wives) shall keep themselves in waiting for four months and ten days, (during which they should refrain from marrying and from self-adornment with a view to presenting themselves for marriage). When they have reached the end of the waiting term, then there is no blame on you for what they may do by themselves within (the bounds of) decency. God is fully aware of all that you do
Those of you who die and leave wives behind, these (wives) should keep themselves in waiting for four months and ten days (as `Iddat). So when they reach the end of their (prescribed) term (of waiting) then there is no blame on you for what they do with regard to themselves (about their remarriage) in an equitable manner. And Allah is fully Aware of what you do
And those of you who die, leaving wives, they shall wait by themselves for four months and ten nights; when they have reached their term then it is no fault in you what they may do with themselves honourably. God is aware of the things you do
And those (men) among you who die and leave their wives behind, (their widows) should wait for four months and ten days. And when they reach their term, then there is no blame on you for whatever they do about themselves appropriately. God is well aware of what you do.
If a man dies, his wife should not re-marry for four months and ten days (the waiting period for a pregnant woman is till her delivery.) Once their waiting period is over, they should not be prevented to choose any God pleasing style of life. Do not forget that God is fully aware of what you are doing
If any of you die and leave widows behind, they should wait concerning themselves, four months and ten days. When they have fulfilled their term, there is no blame on you if they deal with themselves in a just and reasonable manner, and God is well acquainted with all that you do
And those of you who are taken at death and leave spouses behind, they shall keep themselves in wait for four months and ten days. Then when they have reached their term, then no sin is committed by youpl regarding what they might do with themselves in accordance with what is fair. For Allah is All-Aware of what you do.
Those of you who die and leave wives behind, let these wait by themselves for four months and ten days; and when they have reached their prescribed time, there is no crime in them for what they do with themselves in reason; for God of what ye do is well aware
And those among you who die leaving wives behind them, then such widows shall restrain themselves for four months and ten days; so when their term is completed, O guardians of such women, there is no sin on you in what the women may decide for themselves in accordance with Islamic law; and Allah is Well Aware of what you do
And those who are taken by death among you and they leave wives, they [the wives] should wait four months and ten [days before making any decision] about themselves. But when they reach their term, then there is no blame on you regarding that which they do concerning themselves in a fairly manner and Allah is All-acquainted about all that you do.
Such of you as die, and leave wives, their wives must wait concerning themselves four months and ten days, and when they shall have fulfilled their term, it shall be no crime in you, for that which they shall do with themselves, according to what is reasonable. God well knoweth that which ye do
Those of you who die and leave wives behind, let these wait by themselves for four months and ten days; and when they have reached their prescribed time, there is no crime in them for what they do with themselves in reason; for Allah is well informed of
And those of you who die and leave wives behind such wives shall wait by themselves for four months and ten (nights). When they have reached the end of their waiting period, there shall be no offense for you in whatever they choose for themselves kindly. Allah is Aware of what you do
If those of you who die leave wives, they must await their state during four months and ten days; and when this their term is expired, you shall not be answerable for the way in which they shall dispose of themselves fairly. And God is cognisant of what ye do
And those amongst you who are made to die and leave behind wives — these women shall wait concerning themselves four months and ten days. Then, when they have completed their prescribed waiting period, there is no blame on you people for what these women do in the interest of their ownselves (like arranging another marriage) in a desirable way. And Allah is Well-Acquainted with what you do
And those of you whom death will call to itself, forsaking spouses, they (f) will await by themselves (f) four months and ten days. And when they (f) reached their term, then, there is no blame on you in what they (f) accomplished for themselves (f), as one who is honorable. God is Aware of what you do.
If any die and leave wives behind, (the widows) shall [each] have a waiting period of four months and ten days. After they have fulfilled the waiting periods, no blame is there when they do with themselves as they will in a lawful manner [eg, become married again]. Allah is All-aware of whatever you do.
As for those of you who die and leave widows behind, let them abstain from marriage for four months and ten days: when they have reached the end of this period, there is no blame on you for what they do for themselves in a decent manner. Allah is aware of what you do
If those of you, who die, leave wives behind, they should abstain (from marriage) for four months and ten days. Then when their waiting term expires, they are free to do whatever they choose for themselves, provided that it is decent; you shall not be answerable for this; Allah is fully aware of what you do
And (as for) those of you who die and leave wives behind, such women should keep themselves in waiting for four months and ten days; when they reach their term, there is no blame on you for what they do for themselves in a lawful manner. And Allah is Aware of what you do
And those who die among you and leave behind wives, they (the widows) shall wait with regard to themselves for four months and ten days, then when they reach their (prescribed) term, there is no sin on you in that which they do for themselves in a recognised (good manner), and Allah is informed of what you do.
And as regards those amongst you who die and leave wives behind, their wives have to restrain themselves for a period of four months and ten days. And when they complete their waiting period, no sin lies on you for anything lawful they do for themselves. And Allah is aware of what you do.
And those of you who die and leave (their) widows behind shall keep themselves in waiting for four months and ten days. So, when they arrive at (the end of) their waiting term, there shall be no responsibility on you for whatever they do for themselves according to Islamic law. And Allah is Well Aware of what you do
And for those of you who pass away and leave widows behind, then their widows will have a required interim period of four months and ten days. So when they reach their required interim, then there is no sin upon you for what they do to themselves equitably. And God is Expert to what you do
And for those of you whose lives are terminated and they leave widows behind, then their widows will have a required interim period of four months and ten. So when they reach their required interim, then there is no sin upon you for what they do with themselves in goodness. And God is Expert to what you do.
And those of you whose lives are terminated, and they leave wives behind, they will have a required interim period of four months and ten. So when they reach their required interim, then there is no sin upon you for what they do with themselves in goodness. And God is Expert to what you do.
And those who are made to die from you, and they leave spouses/wives, they (the wives) wait (F) with themselves four months, and ten (days), so if they (F) reached their time/term , so no offense/guilt/sin on you in what they (F) made/did in (with) themselves with the kindness/generosity , and God (is) with what youmake/do expert/experienced
And if any of you die and leave wives behind, they shall undergo, without remarrying, a waiting-period of four months and ten days; whereupon, when they have reached the end of their waiting-term, there shall be no sin in whatever they may do with their persons in a lawful manner. And God is aware of all that you do
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And the ones of you who are taken up, (i.e., those who die) and leave behind (them) spouses, (the spouses) (i.e., the widows. The following verb is in the feminine plural) shall await by themselves for four months and ten (days); (This is the Iddah "term" for a widowed woman before she can remarry) so, when they have reached their term, then there is no fault in you whatever they perform (with) themselves with beneficence; and Allah is Ever-Cognizant of whatever you do
Such of you as die and leave behind them wives, they (the wives) shall wait, keeping themselves apart, four months and ten days. And when they reach the term (prescribed for them) then there is no sin for you in aught that they may do with themselves in decency. Allah is informed of what ye do
The wives of those of you who die have to wait for a period of four months and ten days. After this appointed time, it is no sin for the relatives of the deceased to let the widows do what is reasonable. God knows well what you do
Those among you who pass away and leave wives behind, their wives keep themselves waiting for four months and ten days. So, when they have reached (the end of) their waiting period, there is no sin on you in what they do for themselves in recognized manner. Allah is All-Aware of what you do
Those of you who die and leave wives behind them, such wives should wait concerning themselves four months and ten days, and when they reached their term, then you would not be at fault in that which they would do with themselves, according to what is reasonable. Allâh is Well- Acquainted with what you do.
The surviving widows of the deceased among you, must remain unmarried for a period of four months and ten days. After they complete their (prescribed) term (they are free to decide their future); you bear no sin for anything they do with themselves in an accepted manner. Allah is well aware of everything you do
As for those of you who die and leave widows behind, (such widows) should observe a waiting period of four months and ten days, and when they reached their term, then you would not be at fault in that which they would do with themselves according to what is reasonable. Allâh is Well- Acquainted with whatsoever you do.
And in the event of a husband’s death, bereaved widows shall wait for a determined period of four months and ten days without any expectation other than the possibility of pregnancy, inevitably shaping the course of events. When the determined period of waiting has expired, those of you of influence are absolved of their inclinations as long as they are equitably and honourably disposed, and Allah is Khabirun (Omniscient) of all you do
Those who die, leaving behind widows, their widowsshould wait for four months and ten daysthen, once they have reached the end ofthis period, there is no blame on you regarding whatever they choose to do with themselves in accordance with the best practice. Allah is aware of what you do.
As for those of you who die and leave widows behind, let them observe a waiting period of four months and ten days. When they have reached the end of this period, then you are not accountable for what they decide for themselves in a reasonable manner. And Allah is All-Aware of what you do.
And if any of you die and leave wives behind, those must wait four months and ten days, then when they have reached the end of their waiting period there is no sin upon you in what they do with themselves within the rules, and Allah is informed of what you do.
Those of you who die and leave wives behind, their widows shall wait, keeping to themselves for four months and ten days. When they have reached the end of their waiting period, it shall be no offence for you to let them do whatever they choose for themselves, provided that it is decent. God is cognizant of what you do
Those who die and leave wives, their widows shall wait four months and ten days (before they remarry). Once they fulfill their interim, you commit no error by letting them do whatever righteous matters they wish to do. GOD is fully Cognizant of everything you do.
Widows of those who die among you must wait four months and ten days [prior to remarrying]. When they complete their waiting period, you are not to be blamed for what they may choose to do lawfully with themselves. God is aware of what you do.
Widows of those who die among you must wait four months and ten days [prior to remarrying]. When they complete their waiting period, you are not to be blamed for what they may choose to do lawfully with themselves. God is aware of what you do.
And those from you who decease and leave wives, they (their widow) shall wait with themselves for four months and ten days. So, when they have reached their term, there is no misdemeanor upon you in what they might do within themselves with the well-known. And Allah is with what you are working, an Expert.
And those of you who die, and leave widows behind, they should keep themselves in waiting for four months and ten (days) ; when they have completed their waiting period, then it is no sin on you for what they do for themselves in a fair manner. And Allah is fully aware of what you do
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Those among you who die and leave wives behind, they shall wait four months and ten days before they remarry. Once they fulfill their interim, the society commits nothing wrong by letting them make amicable decisions about their future including remarriage. And Allah is fully Cognizant of all your actions
And (as for) those of you who die and leave wives behind, they should keep themselves in waiting for four months and ten days; then when they have fully attained their term, there is no blame on you for what they do for themselves in a lawful manner; and Allah is aware of what you do
And as for those of you who die and leave wives behind, these (wives) shall wait concerning themselves for four months and ten days. And when they have reached the end of their period, no blame shall be attached to you concerning anything that they do with regard to themselves in a decent manner. And ALLAH is Aware of what you o
And those among you who are taken by death and leave behind wives, let them wait by themselves four months and ten days. And when they have fulfilled their term, then there is no blame upon you in what they do concerning themselves in an honorable way. And God is Aware of whatsoever you do
If any of you die and leave widows behind, they shall wait concerning themselves four months and ten days: When they have fulfilled their term, there is no blame on you if they do as they see fit with themselves in a just and reasonable manner and Allah is well Aware (Khabeer) of all that you do
Those of you who pass away and leave wives, they should wait alone for four months and ten days. Once they have completed their term, you bear no responsibility for their reasonable decisions. God is fully aware of what you do.
As for those among you who die and leave widows behind, their widows shall wait by themselves for four months and ten days. When they have reached their term, there is no blame on you regarding what they might honorably do with themselves. God is fully acquainted with what you do
And those who are taken in death among you and leave wives behind - they, [the wives, shall] wait four months and ten [days]. And when they have fulfilled their term, then there is no blame upon you for what they do with themselves in an acceptable manner. And Allah is [fully] Acquainted with what you do
And those who are caused to die among you and leave wives, they should wait by themselves for four months and ten days; then when they have reached their prescribed time, there is no crime in them for what they do with themselves in reason; God is aware of what you do.
If any of you die and leave widows behind, they shall wait concerning themselves four months and ten days: When they have fulfilled their term, there is no blame on you if they dispose of themselves in a just and reasonable manner. And God is well acquainted with what ye do
If any of you die and leave widows behind, they shall wait concerning themselves four months and ten days: When they have fulfilled their term, there is no blame on you if they dispose of themselves in a just and reasonable manner. And Allah is well acquainted with what ye do
وَلَا جُنَاحَ عَلَیۡكُمۡ فِیمَا عَرَّضۡتُم بِهِۦ مِنۡ خِطۡبَةِ ٱلنِّسَاۤءِ أَوۡ أَكۡنَنتُمۡ فِیۤ أَنفُسِكُمۡۚ عَلِمَ ٱللَّهُ أَنَّكُمۡ سَتَذۡكُرُونَهُنَّ وَلَـٰكِن لَّا تُوَاعِدُوهُنَّ سِرًّا إِلَّاۤ أَن تَقُولُوا۟ قَوۡلࣰا مَّعۡرُوفࣰاۚ وَلَا تَعۡزِمُوا۟ عُقۡدَةَ ٱلنِّكَاحِ حَتَّىٰ یَبۡلُغَ ٱلۡكِتَـٰبُ أَجَلَهُۥۚ وَٱعۡلَمُوۤا۟ أَنَّ ٱللَّهَ یَعۡلَمُ مَا فِیۤ أَنفُسِكُمۡ فَٱحۡذَرُوهُۚ وَٱعۡلَمُوۤا۟ أَنَّ ٱللَّهَ غَفُورٌ حَلِیمࣱ ٢٣٥
You will not be blamed whether you give a hint that you wish to marry these women, or keep it to yourselves- God knows that you intend to propose to them. Do not make a secret arrangement with them; speak to them honourably and do not confirm the marriage tie until the prescribed period reaches its end. Remember that God knows what is in your souls, so be mindful of Him. Remember that God is most forgiving and forbearing
There is no sin on you if you offer marriage proposal to (such) woman (during their waiting period) or you conceal it in yourselves. Allah knows that you will remember them (in your hearts), but don’t make a promise with them secretly except that you say (if you wish to marry) in an honorable manner. Don’t confirm on the tie of marriage till the prescribed term reaches its end. Know that Allah knows what is in your minds, so beware of Him. Know that Allah is Forgiving, Forbearing.
And no blame is on you in that ye speak indirectly of your troth unto the said women or conceal it in, your souls! Allah knoweth that ye will anon make mention of these women: but make no promises unto them in secret, except ye speak a reputable saying. And even resolve not on wedding-knot until the prescribed term hath attained its end; and know that Allah knoweth that which is in your souls, wherefore beware of Him, and know that Allah is Forgiving, Forbearin
There is no harm in proposing in secret to (any of) these women, or keeping the intention to yourself: God is aware that you will keep them in mind. Yet do not make a promise in secret, unless you speak in a manner that is proper; and do not resolve upon marriage till the fixed term of waiting is over. Remember that God knows what is in your hearts; so be fearful of Him, and remember that God is forgiving and forbearing
There is no blame upon you if you hint a proposal of marriage to (divorced or widowed) women (during their waiting period), or conceal it in your heart. Allah knows that you will be inclined towards them. But do not enter into any hidden arrangements with them outside of what is customary nor bond in marriage with them until the end of the waiting period. Know that Allah knows what is in your consciousness, so heed Him. Know that Allah is the Ghafur, the Halim.
Nor is there anything wrong in any allusion to marriage you make to a woman, nor for any you keep to yourself. Allah knows that you will say things to them. But do not make secret arrangements with them, rather only speak with correctness and courtesy. Do not finally decide on the marriage contract until the prescribed period has come to its end. Know that Allah knows what is in your selves, so beware of Him! And know that Allah is Ever-Forgiving, All-Forbearing.
There is no sin upon you in what you may hint in proposing to [recently widowed] women, or what you may secretly cherish within your hearts. Allah knows that you will be thinking of them, but do not make troth with them secretly, unless you say honourable words, and do not resolve on a marriage tie until the prescribed term is complete. Know that Allah knows what is in your hearts, so beware of Him; and know that Allah is all-forgiving, all-forbearing
There is no blame on you that (during this waiting period) you indicate a marriage proposal to such women or keep it hidden in yourselves. God knows that you will think of them (with such proposals in mind), but do not make any secret engagement with them, except that you speak it properly in decent words. Do not resolve on the marriage tie until the ordained term has come to its end. Know that God knows what is in your hearts, so be careful about Him; and know that God is All-Forgiving, All-Clement, (Who shows no haste in punishing)
There is no blame on you respecting that which you speak indirectly, regarding a proposal of marriage, to these (widowed) women (within their period of waiting), or whether you keep it (the proposal) hidden in your minds. Allah knows that you will think of them, (in this connection) yet make no agreement (or promises) with them secretly, except that you say a decent word. And confirm not the marriage tie until the prescribed period of waiting reaches its end. And know that Allah knows what is in your minds, therefore beware of Him and know that Allah is indeed a Great Protector (against faults), Highly Forbearing
There is no fault in you touching the proposal to women you offer, or hide in your hearts; God knows that you will be mindful of them; but do not make troth with them secretly without you speak honourable words. And do not resolve on the knot of marriage until the book has reached its term; and know that God knows what is in your hearts, so be fearful of Him; and know that God is All-forgiving, All-clement
There is no blame on you for what you hint with it for proposing to the women or if you keep it to yourselves. God knows that you are going to remember them. But do not make secret promises to them unless you speak properly. And do not decide on marriage tie before the prescribed term reaches its end. And know that God knows what is in your minds, so beware of Him, and know that God is forgiving and patient.
While a widowed woman is passing through her waiting period, you may indirectly [not directly] propose to her or wait till she is over her waiting period of sorrow as God knows the innermost thoughts of yours. However, do not make any secret engagement. Whatever you intend to do, do it in an honorable manner. In any case, the formal proposal or marriage engagement must be done after the waiting period. Know that God knows even the most hidden thoughts of yours; so fear Him. Also bear in mind that God is lenient and the Most Forgiving
There is no blame on you if you make an offer of betrothal or hold it in your hearts. God knows that you cherish them in your hearts. But do not make secret promises to them except in honorable terms. Nor decide on marriage until the term prescribed is completed. And know that God knows what is in your hearts, and take heed of Him, and know that God is Oft-Forgiving, Most Understanding
And no sin is committed by youpl if you give a hint about engagement to (the widowed) women or if you keep it within yourselves. Allah already knew that you would consider (marrying) them. But do not meet them secretly unless you have something to say in accordance with what is fair. And do not confirm the marriage tie until the term prescribed is fulfilled. And know that Allah knows what is in your (inner) selves, so beware of Him. And know that Allah is Oft-Forgiving, Forbearing.
Nor is there any crime in you for that ye make them an offer of marriage, or that ye keep it secret, in your minds. God knows that ye will remember them; but do not propose to them in secret, unless ye speak a reasonable speech; and resolve not on marriage tie until the Book shall reach its time; but know that God knows what is in your souls; so beware! and know that God is forgiving and clement
And there is no sin on you if you propose marriage to women while they are hidden from your view, or hide it in your hearts; Allah knows that you will now remember them, but do not make secret pacts with women except by decent words recognised by Islamic law; and do not consummate the marriage until the written command reaches its completion; know well that Allah knows what is in your hearts, therefore fear Him; and know well that Allah is Oft Forgiving, Most Forbearing
And there is no blame on you in regards to passing remarks which you make suggesting your intention to marry women or that which you hide within yourselves. Allah knows that you will surely bear them in your mind but do not make promises of marriage secretly with them except that you say a fairly word. And do not fasten the tie of marriage until the prescribed period comes to its term and know that Allah knows all that is within yourselves therefore beware of Him and know that Allah is Oft-Forgiving, All-Magnanimous.
And it shall be no crime in you, whether ye make public overtures of marriage unto such women, within the said four months and ten days, or whether ye conceal such your designs in your minds: God knoweth that ye will remember them. But make no promise unto them privately, unless ye speak honourable words; and resolve not on the knot of marriage, until the prescribed time be accomplished; and know that God knoweth that which is in your minds, therefore beware of him, and know that God is gracious and merciful
Nor is there any crime in you if you make them an offer of marriage, or that you keep it secret in your minds. Allah knows that you will remember them; but do not make a secret contract with them except in honourable terms (or use a recognised form of wo
No guilt shall be on you in the indication of an engagement to women or what you suppress in yourself. Allah knows that you will remember them; but do not promise them secretly unless you speak kind words (only of indication). And do not resolve on the knot of marriage until the writing has reached its term. And know that Allah knows what is in your hearts, so be cautious of Him. And know that Allah is the Forgiver, the Clement
And then shall no blame attach to you in making proposals of marriage to such women, or in keeping such intention to yourselves? God knoweth that ye will not forget them. But promise them not in secret, unless ye speak honourable words; And resolve not on the marriage tie until the prescribed time be reached; and know that God knoweth what is in your minds: therefore, beware of Him; and know that God is Gracious, Mild
And there is no blame on you in whatever way you presented your proposal to such women or you kept it hidden to yourselves. Allah knows, soon you would discuss (the future of) such women. But do not make any secret promise to them (for marriage) except that you say honourable word. And do not take a firm decision about the bond of marriage until the prescribed waiting period comes to an end. And do realise that definitely Allah knows what is inside yourselves, then be careful of Him. And know that Allah is Oft-Forgiving, Most Forbearing
And there is no blame on you in what you offered with it of a proposal to women, or for what you hid in yourselves. God knew that you will remember them (f), except appoint not with them (f) secretly, unless you say a saying as one who is honorable. And resolve not on the knot of marriage until she reaches her prescribed term. And know that God knows what is within yourselves. So be fearful of Him. And know that God is Forgiving, Forbearing.
No blame is on you if you allude to a marriage proposal to [one of the] widows or if you are silent about such intent. Allah knows if you intend to propose marriage. Do not secretly plot marriage with them, but speak tactfully. Do not proceed with a marriage bond until the waiting period is over. Know that Allah knows what is in your minds. Beware of Him. Know that Allah is Most Forgiving, Most Tolerant.
There is no blame on you if you make a proposal of marriage during their waiting period openly or keep it in your hearts. Allah knows that you will naturally cherish them in your hearts; however, be careful not to make any secret agreement, and if you wish to marry, speak to them in an honorable manner. Do not confirm the marriage tie until the prescribed waiting period expires. You should know that Allah is aware of what is in your hearts, so fear Him. Bear in mind that Allah is Forgiving, Forbearing
It is no offence if you make indirect proposal of marriage to widows during their waiting term or keep it concealed in your hearts: for Allah knows that you will naturally think of them. But be careful not to make any secret engagement. If you have to do anything, do it in an honourable way. And you should not settle anything finally about the marriage until the waiting term expires. Understand it well that Allah even knows what is hidden in your hearts; so fear Him. Also know that Allah is Lenient and Forgiving
And there is no blame on you respecting that which you speak indirectly in the asking of (such) women in marriage or keep (the proposal) concealed within your minds. Allah knows that you will have them in your minds, but given them not a promise in secret unless you speak in a lawful manner. And confirm not the marriage tie until the prescribed period reaches its end. And know that Allah knows what is in your minds, so beware of Him; and know that Allah is Forgiving, Forbearing
And there is no sin on you in speaking indirectly to ask (such) women in marriage or in keeping such intention to yourselves. Allah knows that you will mention (it to) them, but do not promise to them in secret except that you speak words recognised (to be good) and do not resolve on the marriage tie, till the prescribed term reaches its end, and know that Allah knows that which is in your souls, so be cautious of Him and know that Allah is Protectively Forgiving, Clement (Kind).
And no sin upon you in that, you give hints of marriage proposals to women, or you just harbour such intentions. Allah knows you have them in your minds; but make no secret promises to them other than speaking to them in an appropriate manner. And finalise no marriage until after the prescribed period is over. And know that Allah knows what's there in your minds, so have fear of Him. And know that Allah is indeed Forgiving, Kind.h
And there is no sin on you if (even during the waiting term) you convey to such women a hint of marriage proposal or conceal (this idea) in your hearts. Allah knows that you will soon mention to them, but do not seek from them any (such) promise even secretly, except that you say to them (a hint of) that according to Islamic law. And do not resolve firmly on wedlock (during this time) until the prescribed waiting term is over. And know that Allah also knows what is in your hearts. So fear Him persistently. And (also) know that Allah is Most Forgiving, Most Lenient
And there is no sin upon you if you openly propose marriage to these women, or you keep it between yourselves. God knows that you will be thinking of them, but do not meet them secretly, unless you have something righteous to say. And do not consummate the marriage until the required interim is reached in the Scripture. And know that God knows what is in your souls, so be aware of Him, and know that God is Forgiving, Compassionate
And there is no sin upon you if you openly propose marriage to the women, or you keep it between yourselves. God knows that you will be thinking about them, but do not meet them secretly, unless you have something righteous to say. And do not finalize the marriage contract until the book interim is reached. And know that God knows what is in your souls, so be aware of Him, and know that God is Forgiving, Compassionate.
And there is no sin upon you if you openly propose marriage to the women, or you keep it between yourselves. God knows that you will be thinking about them, but do not meet them secretly, unless you have something righteous to say. And do not finalize the marriage contract until the interim in the book is reached. And know that God knows what is in your souls, so be aware of Him, and know that God is Forgiving, Compassionate.
And no offense/guilt/sin (is) on you, in what you displayed/exhibited with it, from the women (in) request for marriage/engagement or you concealed/hid in yourselves, God knew that you will mention/remember them (F), and but do not make appointments with them (F) secretly, except that to say a good opinion and belief , and do not decide/determine the marriage knot/contract (consummate the marriage) until The Book reaches its known time/term (takes effect), and know that God knows what is in yourselves, so be warned/cautious of Him , and know that God (is) forgiving clement
But you will incur no sin if you give a hint of [an intended] marriage-offer to [any of] these women, or if you conceive such an intention without making it obvious: [for] God knows that you intend to ask them in marriage. Do not, however, plight your troth with them in secret, but speak only in a decent manner; and do not proceed with tying the marriage-knot ere the ordained [term of waiting] has come to its end. And know that God knows what is in your minds, and therefore remain conscious of Him; and know, too, that God is much-forgiving, forbearing
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And there is no fault in you concerning whatever offer of betrothal you intimate to women, or nestle in yourselves. Allah knows that you will remember them. But do not make any promise with them secretly, excepting that you say some beneficent saying. And do not resolve on the knot (i.e., the bond) of marriage until the term (Literally: book) has been reached; its term; and know that Allah knows whatever is in yourselves, so be wary of Him. And know that Allah is Ever-Forgiving, Ever-Forbearing
There is no sin for you in that which ye proclaim or hide in your minds concerning your troth with women. Allah knoweth that ye will remember them. But plight not your troth with women except by uttering a recognised form of words. And do not consummate the marriage until (the term) prescribed is run. Know that Allah knoweth what is in your minds, so beware of Him; and know that Allah is Forgiving, Clement
It is not a sin if you make an indirect marriage proposal or have such an intention in your hearts. God knows that you will cherish their memories in your hearts. Do not have secret dates unless you behave lawfully. Do not decide for a marriage before the appointed time is over. Know that God knows what is in your hearts. Have fear of Him and know that He is All-forgiving and All-merciful
There is no sin on you if you hint as a proposal to the women, or conceal it in your hearts. Allah knows that you will make mention of them. But do not make a promise to them secretly, except that you speak in a recognized manner. Nor resolve upon a contract of marriage until the prescribed time is reached. Be assured that Allah knows what is in your hearts. So, fear Him and be assured that Allah is most Forgiving, Forbearing
You would not be at fault in that which you would make public or conceal in your minds concerning your troth with women. Allâh knows that you will remember them. But make no promise of contract with them privately, unless you speak honorable words; and resolve not on the knot of marriage, until the prescribed period be accomplished. Know that Allâh knows best that which is in your minds, therefore, beware of Him, and know that Allâh is indeed Oft-Forgiving, Most Forbearing.
You bear no sin if you drop a hint to those (widowed) women of marriage proposal, or keep (such thoughts) to yourself. Allah knows that naturally you would think about them. But do not engage in a secret tryst; do not go beyond uttering the generally recognized remark. Definitely, do not contract (or consummate) marriage in secret before the prescribed period of waiting is over. Know it (for sure) that indeed Allah knows whatever is in your heart. So fear Him, and know (for sure) that Allah is the most Forgiving and the most Merciful
You would not be at fault in that which you would make public or conceal in your minds concerning your troth with women. Allâh knows well that you will remember them. But make no promise of contract with them privately unless you speak honorable words, and don’t resolve on the knot of marriage until the prescribed period is accomplished. And Know that Allâh has full knowledge of what is in your minds, therefore, beware of Him. And Know that Allâh is indeed Oft-Forgiving, Most Forbearing.
You men incur no consequence if, at this time, you ethically and indirectly advance your marriage offer for consideration, or if you only entertain the idea or cling to hope. Allah knows well that attraction to women is natural to you and that you think about them. But do not secretly propose to them during this determined period, but you may hold honourable conversation with them. Nor can you enter into a marriage contract until the determined period has been fulfilled. You ought to realise that Allah knows what is hidden in your innermost being, therefore, beware of Him and be cautious and realise that He is Ghafurun and Halimun (Indulgent and Forbearing)
There is no blame on you if you propose engagement to thesewomen before the end of the waiting period, or you keep your feelingsto yourself. Allah knows that you intend to propose to them. However, do not make them any promises unless you speak to them in a respectful way, and do not confirm contracting the marriage until the prescribed waitingterm has ended. Remember that Allah knows what is in your hearts, so beware. Allah is the Forgiving, The Gentle.
There is no blame on you for subtly showing interest in ˹divorced or widowed˺ women or for hiding ˹the intention˺ in your hearts. Allah knows that you are considering them ˹for marriage˺. But do not make a secret commitment with them—you can only show interest in them appropriately. Do not commit to the bond of marriage until the waiting period expires. Know that Allah is aware of what is in your hearts, so beware of Him. And know that Allah is All-Forgiving, Most Forbearing.
It is no sin for you to declare a proposal to women or keep it to yourselves. Allah knows that you think of them, but you must not date them secretly and only say what is appropriate, and you must not decide a marriage contract until after the completion of the obligation (of waiting). Know that Allah knows what is within you, so keep Him in mind, and know that Allah is forgiving and patient.
It shall be no offence for you openly to propose marriage to such women or to cherish them in your hearts. God knows that you will remember them. But do not arrange to meet them in secret, and if you do, speak to them honourably, and you shall not consummate the marriage before the end of their waiting period. Know that God has knowledge of all that is in your minds. Therefore fear Him and know that God is forgiving and lenient
You commit no sin by announcing your engagement to the women, or keeping it secret. GOD knows that you will think about them. Do not meet them secretly, unless you have something righteous to discuss. Do not consummate the marriage until their interim is fulfilled. You should know that GOD knows your innermost thoughts, and observe Him. You should know that GOD is Forgiver, Clement.
You will not be blamed whether you publicly announce that you want to marry these women or decide to keep your proposal to yourself; God knows your intentions to propose to them. Do not make a secret arrangement with them, but speak decently to them, and do not confirm the marriage contract until the prescribed period is finished. And you should know that God knows what is in your soul, so be mindful of Him. Remember that God is most forgiving, most forbearing.
You will not be blamed whether you publicly announce that you want to marry these women or decide to keep your proposal to yourself; God knows your intentions to propose to them. Do not make a secret arrangement with them, but speak decently to them, and do not confirm the marriage contract until the prescribed period is finished. And you should know that God knows what is in your soul, so be mindful of Him. Remember that God is Most Forgiving, Most Forbearing.
And there is no misdemeanor upon you in what you propose with it for the women's engagement, or you hide within yourselves. Allah knows that you will be remembering them. But do not date them secretly, except that you say a well-known saying. And do not intend the shagging knot until the Book (Shagging record) reaches its term. And know that Allah knows what is in your souls, so be cautious of Him. And know that Allah is Forgiver, A Clement.
There is no sin on you if you make an indirect proposal of marriage to (such) women, or keep concealed (the intention) to yourselves; Allah knows that you will think of them; but make no promise to them in secret, unless you speak in fairness. And do not resolve on a wedlock until the prescribed period is completed, and know that Allah knows what is in your hearts, so beware of Him; and know that Allah is Forgiving, Forbearing
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You do nothing wrong in announcing your engagement to women or keep it to yourselves. Allah knows that the community will think about getting them married. But, never make a secret pledge or contract with them. Speak with them honorably and in recognized words. Do not tie the wedding knot nor sign the martial contract until the waiting period has ended. Know that Allah understands human psyche, and that which is in your hearts. Take heed of Him and know that Allah is Forgiving, Clement. He does not wish to impose hardship on you. His Laws protect your society from harm by absolving your imperfections. (Allah, the Clement never gets enraged and His Rule is the Rule of Law)
And there is no blame on you respecting that which you speak indirectly in the asking of (such) women in marriage or keep (the proposal) concealed within your minds; Allah knows that you win mention them, but do not give them a promise in secret unless you speak in a lawful manner, and do not confirm the marriage tie until the writing is fulfilled, and know that Allah knows what is in your minds, therefore beware of Him, and know that Allah is Forgiving, Forbearing
And their shall be no blame on you in throwing out a hint regarding proposal of marriage to these women or in keeping the desire hidden in your minds. ALLAH knows that you will think of them in this connection. But make not a contract with them in secret, except that you say a fair word. And resolve not on marriage tie until the prescribed period reaches its end. And know that ALLAH knows what is in your minds; so beware of HIM. And know that ALLAH is Most Forgiving, Forbearing
And there is no blame upon you in intimating a proposal to [these] women, or in keeping it within yourselves. God knows that you mean to seek them in marriage, but do not pledge your troth with them secretly save that you speak in an honorable way, and resolve not upon the marriage tie until the term prescribed is fulfilled. And know that God knows what is within your souls; so beware of Him, and know that God is Forgiving, Clement
And there is no blame on you if you make an offer (a hint) of marriage or hold it in your hearts. Allah knows that you admire them in your hearts: But do not make a secret contract with them except in honorable terms, and do not decide on the tie of marriage till the term prescribed is fulfilled. And know that Allah knows what is in your hearts, and so be fearful of Allah; And know that Allah is Often Forgiving (Ghafoor), Most Forbearing (Haleem)
You’re not at fault for expressing your intentions towards women or keeping them to yourselves. God knows that you will eventually propose to them. However, don’t meet them secretly unless you have a legitimate matter to discuss. Don’t finalize the marriage until the writing is fulfilled. Be aware that God knows what’s in your hearts, so be cautious of Him, and know that God is Most Forgiving, Most Forbearing.
You commit no error by announcing your engagement to women, or by keeping it to yourselves. God knows that you will be thinking about them. But do not meet them secretly, unless you have something proper to say. And do not confirm the marriage tie until the writing is fulfilled. And know that God knows what is in your souls, so beware of Him. And know that God is Forgiving and Forbearing
There is no blame upon you for that to which you [indirectly] allude concerning a proposal to women or for what you conceal within yourselves. Allah knows that you will have them in mind. But do not promise them secretly except for saying a proper saying. And do not determine to undertake a marriage contract until the decreed period reaches its end. And know that Allah knows what is within yourselves, so beware of Him. And know that Allah is Forgiving and Forbearing
And there is no crime upon you in what you say obliquely in it of the marriage proposal of women or that you conceal in your souls. God knows that you will remember them; but do not promise them in secret, except that you say a reasonable speech; and resolve not on the marriage tie until the Book shall reach its time; but know that God knows what is in your souls; so beware of Him. And know that God is forgiving, clement.
There is no blame on you if ye make an offer of betrothal or hold it in your hearts. God knows that ye cherish them in your hearts: But do not make a secret contract with them except in terms Honourable, nor resolve on the tie of marriage till the term prescribed is fulfilled. And know that God Knoweth what is in your hearts, and take heed of Him; and know that God is Oft-forgiving, Most Forbearing
There is no blame on you if ye make an offer of betrothal or hold it in your hearts. Allah knows that ye cherish them in your hearts: But do not make a secret contract with them except in terms Honourable, nor resolve on the tie of marriage till the term prescribed is fulfilled. And know that Allah Knoweth what is in your hearts, and take heed of Him; and know that Allah is Oft-forgiving, Most Forbearing
31
Provision for Divorced Women and Widows
لَّا جُنَاحَ عَلَیۡكُمۡ إِن طَلَّقۡتُمُ ٱلنِّسَاۤءَ مَا لَمۡ تَمَسُّوهُنَّ أَوۡ تَفۡرِضُوا۟ لَهُنَّ فَرِیضَةࣰۚ وَمَتِّعُوهُنَّ عَلَى ٱلۡمُوسِعِ قَدَرُهُۥ وَعَلَى ٱلۡمُقۡتِرِ قَدَرُهُۥ مَتَـٰعَۢا بِٱلۡمَعۡرُوفِۖ حَقًّا عَلَى ٱلۡمُحۡسِنِینَ ٢٣٦
You will not be blamed if you divorce women when you have not yet consummated the marriage or fixed a bride-gift for them, but make fair provision for them, the rich according to his means and the poor according to his- this is a duty for those who do good
There is no sin on you, if you divorce women while you have not yet touched (sexual relation) them, or fixed for them a settled portion (dower). Provide for them, the wealth according to his (person’s) means and the poor according to his means, a reasonable provision, and a duty upon the righteous people.
No blame is on you if ye divorce women while yet ye have not touched them nor settled unto them a settlement. Benefit them on the affluent is due according to his means, and on the straitened is due according to his means. a reputable present, and duty on the well-doers
There is no sin in divorcing your wives before the consummation of marriage or settling the dowry; but then provide adequately for them, the affluent according to their means, the poor in accordance with theirs as is befitting. This is surely the duty of those who do good
There is no blame upon you if you divorce women when you have not yet slept with them or specified a dowry for them. But provide them (your ex-wives) with benefits according to your ability – those with greater financial means should provide according to their capacity; those with lesser financial means should provide according to custom to the best of his ability. This is an obligation upon the doers of good.
There is nothing wrong in your divorcing women before you have touched them or allotted a dowry to them. But give them a gift — he who is wealthy according to his means and he who is less well off according to his means — a gift to be given with correctness and courtesy: a duty for all good-doers.
There is no sin upon you if you divorce women while you have not yet touched them or settled a dowry for them. Yet provide for them —the well-off according to his capacity, and the poorly-off according to his capacity— with a sustenance that is honourable, an obligation on the virtuous
There is no blame on you if you divorce women (with whom you made a marriage contract,) while as yet you have not touched them nor appointed any marriage-portion for them. Yet, make some provision for them, the affluent according to his means, and the straitened according to his means – a provision according to customary good and religiously approvable practice, as a duty upon those devoted to doing good, aware that God is seeing them
There is no blame on you if you divorce women, while you have not touched them and you have not yet settled for them any marriage portion (- dowry money). But provide for them, - the affluent man according to his means and the one in straitened circumstances according to his means - a provision in an equitable manner (and in accordance with popular usage; this is) an obligation on the doers of good to others
There is no fault in you, if you divorce women while as yet you have not touched them nor appointed any marriage-portion for them; yet make provision for them, the affluent man according to his means, and according to his means the needy man, honourably -- an obligation on the good-doers
There is no blame on you if you divorce women whom you did not touch them (did not have sex with them) or set a marriage portion for them. Provide them with appropriate provision, the wealthy according to his ability and the poor according to his ability, this is a duty upon the good doers.
It is no sin, if you divorce a woman before having touched her or fixed a dowry (a traditional pre-agreed sum to be paid to the woman before or after divorce) for her. Pay them something anyhow; the rich man according to his wish and the poor man according to his ability. A fair compensation is due upon the righteous man
There is no blame on you if you divorce women before consummation or the fixation of their dowry. But bestow on them a suitable gift, the wealthy according to his means, and the poor according to his means. A gift of a reasonable amount is due from those who wish to do right
No sin is committed by youpl if you divorce women before having touched them nor appointed to them any marriage obligation. And compensate them: the wealthy according to his means, and the poor according to his means—a compensation in accordance with what is fair, a duty upon those who excel in doing good.
It is no crime in you if ye divorce your women ere you have yet touched them, or settled for them a settlement. But provide maintenance for them; the wealthy according to his power, and the straitened in circumstances according to his power, must provide, in reason;- a duty this upon the kind
There is no sin upon you if you divorce women while you have not touched them or appointed their bridal money; and give them some provision; the rich according to their means, and the poor according to their means; a fair provision according to custom; this is a duty upon the virtuous
There is no blame on you if you divorce the women even though you have not touched them or have not appointed for them a dower and give them a gift, the one who is well-to-do according to his means and one who is hard up according to his means, a gift in a fairly manner. It is binding on those who act in excellence.
It shall be no crime in you, if ye divorce your wives, so long as ye have not touched them, nor settled any dowry on them. And provide for them -- he who is at his ease must provide according to his circumstances, and he who is straitened according to his circumstances -- necessaries, according to what shall be reasonable. This is a duty incumbent on the righteous
It is no crime in you if you divorce your women ere you have yet touched them, or settled for them a settlement. But provide fair maintenance for them; the wealthy according to his power, and the straitened according to his power - a duty this upon the v
It shall be no offense for you to divorce your wives as long as you have not touched them or obligated a right for them. Provide for them with fairness; the rich according to his means, and the restricted according to his. A right on the gooddoers
It shall be no crime in you if ye divorce your wives so long as ye have not consummated the marriage, nor settled any dowry on them. And provide what is needful for them he who is in ample circumstances according to his means, and he who is straitened, according to his means - with fairness: This is binding on those who do what is right
There is no blame on you if you divorced such women with whom you have not established sexual relations, or you have not (yet) fixed the marriage gift (Fareeza, Sadaqa, Ajr or Mahr) for them. And bestow on them (a suitable bridal gift). This is due on the rich, according to his capacity; and on the poor, according to his capacity; (sending) a gift of a reasonable value is a must for the Muhsinun
There is no blame on you if you divorced wives whom you touch not, nor undertake a duty to them (f) of a dowry portion. And make provision for them (f). For the one who is wealthy—according to his means—and for the one who is needy —according to his means—with a sustenance, one that is honorable, an obligation on the ones who are doers of good.
No sin is there if you [husbands] divorce women with whom you have not yet become intimate and to whom you have not yet specified a dowry. Give something to them. The wealthy [shall provide] according to his means. The less fortunate [shall provide] according to his means. A reasonable gift is due from those who want to do the right thing.
There is no blame on you if you divorce women before the marriage is consummated or the dowry is settled. Pay them something anyhow, the rich man according to his means and poor according to his, a reasonable amount in all fairness. This is an obligation on the righteous people
It is no sin if you divorce your wives while you have not yet touched them or fixed any dower for them. In such a case, pay them something anyhow. A rich man should pay fairly according to his means and a poor man according to his resources, for this is an obligation on the righteous people
There is no blame on you if you divorce women while yet you have not touched them, nor appointed for them a portion. And provide for them, the wealthy according to his means and the strained according to his means, a provision according to usage. (This is) a duty on the doers of good
There is no sin on you if you divorce women while you have not yet touched them or settled for them a settlement (dowry), but provide for them, (this is incumbent) on the rich in accordance with his power and on the straitened * in accordance with his power, a provision recognised (to be good), a duty incumbent on the doers of good. * Poor
No blame of committing a sin will be on you if you divorce women at the stage that you have yet not touched them or agreed upon the mandatory nuptial presents, to be given to wives (Mahr), for themh; but do give them something reasonable, proportionate to your respectiive means. This is a duty upon good people
There will (also) be no sin on you if you divorce (the wedlocked) women even before touching them or fixing their dower. Then (in this case) provide for them appropriately. It is (an obligation) for the rich according to his means and for the poor according to his means. (In any case) this provision must be made in a becoming manner. This is compulsory for the pious
There is no sin upon you if you divorce the women before having sexual intercourse with them, or before committing to what was agreed for them. Let them have recompense, the rich according to his means, and the poor according to his means. Recompense which is in goodness, a responsibility for those in kindness
There is no sin upon you if you divorce the women before having sexual intercourse with them, or before setting the dowry for them. Let them have recompense, the rich according to his means, and the poor according to his means. A recompense in kindness, a responsibility for the good doers.
There is no sin upon you if you divorce the women before having sexual intercourse with them, or before setting the dowry for them. Let them have recompense, the rich according to his means, and the poor according to his means. A recompense in goodness, a responsibility for the good doers.
No offense/guilt/sin (is) on you if you divorced the women as long as you did not touch them (F), or specify/stipulate for them (F) a specification/stipulation (dowry) , and give them (F) alimony on the enriched/rich, his capability , and on the tight/restricted (poor) his capability alimony with the kindness/generosity , dutifully/deservedly/rightfully on the good doers
You will incur no sin if you divorce women while you have not yet touched them nor settled a dower upon them; but [even in such a case] make provision for them - the affluent according to his means, and the straitened according to his means - a provision in an equitable manner: this is a duty upon all who would do good
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There is no fault in you in case you divorce women as long as you have not touched them nor ordained any marriage-portion (Literally: an ordinance) for them; and allow for their (necessary) enjoyment, the affluent man according to his determined means, and the one in reduced circumstances (Literally: grudging "circumstances") according to his determined means, an enjoyment with beneficence, a truly (binding) right on the fair-doers
It is no sin for you if ye divorce women while yet ye have not touched them, nor appointed unto them a portion. Provide for them, the rich according to his means, and the straitened according to his means, a fair provision. (This is) a bounden duty for those who do good
Also, it is not a sin if you divorce your wives before the consummation of the marriage or the fixing of the dowry. But the dowry will be due from a husband whether he is rich or poor. It is payable in a reasonable amount according to the husband's financial ability. This is an obligation for the righteous ones
There is no liability (of dower) on you if you divorce women when you have not yet touched them, nor fixed for them an amount. So, give them mut‘ah (a gift), a rich man according to his means and a poor one according to his means – a benefit in the recognized manner, an obligation on the virtuous
There will be no sin on you if you divorce your wives, as long as you have not touched them, nor settled any dowry on them. Provide for them- he who is wealthy must provide according to his means, and he who is straitened according to his means- a provision according to what will be appropriate or fair. This is a legal obligation incumbent upon those whose heart is perfect towards Allâh.
You bear no sin if you divorce your wives before having (a sexual) contact (with them), and before settling (the amount of) the nuptial premium (for them). Yet, you should make provisions for them (even then); the affluent in keeping with his means, and the poor according to what he can afford. A fair provision is an obligation upon the pious
You would not be at fault if you divorce women when you have not touched them, or settled any dowry for them, or made provision for them, - he who is wealthy must provide according to his means, and he who is straitened according to his means- a provision according to what will be appropriate or fair. (This is) an obligation incumbent on those who pursue righteousness and perfection in Faith.
You incur no blame if you divorce women before consummating the marriage and before deciding on dower's payment or its amount. But in order to do equity and justice you shall compensate them for disappointing their expectations; the wealthy, according to his means and the restrained, within his means, an expression of good will affording pleasure. This is a duty incumbent on those whose deeds are wise and pious
There is no blame on you if you divorce a woman before either consummating the marriage or paying the marriage gift. Let the rich and the poor each give them generously according to their means; this is a duty on the righteous.
There is no blame if you divorce women before the marriage is consummated or the dowry is settled. But give them a ˹suitable˺ compensation—the rich according to his means and the poor according to his. A reasonable compensation is an obligation on the good-doers.
It is no sin for you to divorce women whom you have not touched or not yet declared a bridal gift for them, but give them a gift � the well-to-do according to his means, and the constrained according to his means � a gift out of decency, an obligation for those who do good.
It shall be no offence for you to divorce your wives unless the marriage has been consummated and the dowry settled
You commit no error by divorcing the women before touching them, or before setting the dowry for them. In this case, you shall compensate them - the rich as he can afford and the poor as he can afford - an equitable compensation. This is a duty upon the righteous.
There is nothing wrong with divorcing your wives before you have touched them or paid them their dowry, but make fair provision for them, the rich according to his means and the poor according to his. This is a duty for those who behave righteously.
There is nothing wrong with divorcing your wives before you have touched them or paid them their dowry, but make fair provision for them, the rich according to his means and the poor according to his. This is a duty for those who behave righteously.
No misdemeanor upon you if you divorced the women while as yet you have not touched them, or imposed for them an imposition. And give enjoyment to them, upon the wealthy his value, and upon the poor his value, enjoyment by the well-known, it was right upon the benefactors.
There is no sin on you if you divorce women while you have not yet touched them nor settled any dowry on them; yet make provision for them, the rich according to his means, and the straitened according to his means; a provision in a fair manner. (This is) a duty on the doers of good
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And, there is no blame on you if you nullify the marriage before you have touched the women with whom you have signed the marital contract, and before you have appointed the marital gift. This would be an unexpected situation involving emotional trauma. Therefore, show compassion by giving her as generous a gift as you can afford. This would be an act of equity and it is a binding duty on all those who wish to be counted among the benefactors of humanity
There is no blame on you if you divorce women when you have not touched them or appointed for them a portion, and make provision for them, the wealthy according to his means and the straitened in circumstances according to his means, a provision according to usage; (this is) a duty on the doers of good (to others)
It shall be no sin for you if you divorce women while you have not touched them, nor settle for them a dowry. But provide for them - the rich man according to his means and the poor man according to his need - a provision in a becoming manner. This is an obligation upon the virtuous
There is no blame upon you if you divorce women not having touched them or not having designated a bridewealth. But provide for them—the wealthy according to his means, the straitened according to his means—an honorable provision: an obligation upon the virtuous
There is no sin for you if you divorce women before the marital relationship or the fixation of their dower (or dowry); But offer and give them (a suitable gift), the wealthy according to his means, and the poor according to his means; A gift of a reasonable amount is due from those who wish to do the right thing
There is no blame on you for divorcing women before you have touched them or specified a dowry for them. Nevertheless, give them a provision—the wealthy according to his means and the poor according to his—this is a duty upon the virtuous.
You commit no error by divorcing women before having touched them, or before having set the dowry for them. And compensate them—the wealthy according to his means, and the poor according to his means—with a fair compensation, a duty upon the doers of good
There is no blame upon you if you divorce women you have not touched nor specified for them an obligation. But give them [a gift of] compensation - the wealthy according to his capability and the poor according to his capability - a provision according to what is acceptable, a duty upon the doers of good
There is no crime upon you if you divorce the women whom you have not touched or settled for them a settlement. And provide provision for them; upon the wealthy according to his power, and upon the straitened in circumstances according to his power, a provision, in reason; a duty upon the good-doers.
There is no blame on you if ye divorce women before consummation or the fixation of their dower; but bestow on them (A suitable gift), the wealthy according to his means, and the poor according to his means;- A gift of a reasonable amount is du e from those who wish to do the right thing
There is no blame on you if ye divorce women before consummation or the fixation of their dower; but bestow on them (A suitable gift), the wealthy according to his means, and the poor according to his means;- A gift of a reasonable amount is due from those who wish to do the right thing
وَإِن طَلَّقۡتُمُوهُنَّ مِن قَبۡلِ أَن تَمَسُّوهُنَّ وَقَدۡ فَرَضۡتُمۡ لَهُنَّ فَرِیضَةࣰ فَنِصۡفُ مَا فَرَضۡتُمۡ إِلَّاۤ أَن یَعۡفُونَ أَوۡ یَعۡفُوَا۟ ٱلَّذِی بِیَدِهِۦ عُقۡدَةُ ٱلنِّكَاحِۚ وَأَن تَعۡفُوۤا۟ أَقۡرَبُ لِلتَّقۡوَىٰۚ وَلَا تَنسَوُا۟ ٱلۡفَضۡلَ بَیۡنَكُمۡۚ إِنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِیرٌ ٢٣٧
If you divorce wives before consummating the marriage but after fixing a bride-gift for them, then give them half of what you had previously fixed, unless they waive [their right], or unless the one who holds the marriage tie waives [his right]. Waiving [your right] is nearer to godliness, so do not forget to be generous towards one another: God sees what you do
And if you divorce them before you touch (sexual relation with) them, and indeed you have fixed for them a settled portion (dower), then pay ½ of what you have fixed unless they (women) agree to give up, or he (the husband) agrees to give up (pay full dowry) in whose hand is the knot of marriage. If you agree to give up (full dowry) that is closer to piety. You don’t forget to show kindness among yourselves. Surely, Allah is All-Seer of what you do.
And if ye divorce them ere ye have touched them but have settled unto them a settlement, then due from you is half of that which ye have settled unless the wives forego, or he in whose hand is the wedding-knot foregoeth, and that ye should forego is nigher unto piety. And forget not grace amongst yourself; verily of that which ye work Allah is the Beholder
And if you divorce them before the consummation of marriage, but after settling the dowry, then half the settled dowry must be paid, unless the woman forgoes it, or the person who holds the bond of marriage pays the full amount. And if the man pays the whole, it is nearer to piety. But do not forget to be good to each other, and remember that God sees all that you do
If you divorce them after specifying a dowry but before you sleep with them, give them half the specified dowry. Unless they or those in whose hand lies the marriage contract forgoes it. To give them the full amount (of the dowry) is closer to taqwa (Protecting yourself in the way of Allah from the inadequacies of your identity). Do not forget to treat each other with grace. Certainly Allah is the Basir (evaluates all that you do).
If you divorce them before you have touched them but have already allotted them a dowry, they should have half the amount which you allotted, unless they forgo it or the one in charge of the marriage contract forgoes it. To forgo it is closer to taqwa. Do not forget to show generosity to one another. Allah sees what you do.
And if you divorce them before you touch them, and you have already settled a dowry for them, then [pay them] half of what you have settled, unless they forgo it, or someone in whose hand is the marriage tie forgoes it. And to forgo is nearer to Godwariness; so do not forget graciousness among yourselves. Indeed Allah sees best what you do
If you divorce them before you have touched them but have already appointed for them a marriage-portion, then (give them) half of what you appointed, unless they make remission and forgo it or he in whose hand the marriage tie is makes remission (and pays the full amount). If you make remission, this is nearer and more suited to piety, and do not forget magnanimity among yourselves. Whatever you do, surely God sees it well
But if you divorce them before you have touched them, while you have already settled for them a marriage portion, then half of what you have settled (is due to them) unless they (-the women forgo their full due or a portion of it) or he, (the husband) in whose hand is the tie of marriage, forgoes (a portion or the full half which he is entitled to deduct and thus pays the whole dowry money), and that you (husband) forgo (and pay the whole dowry money) is nearer to becoming secure against evil. And do not neglect to do good to one another. Verily, Allah sees well what you do
And if you divorce them before you have touched them, and you have already appointed for them a marriage-portion, then one-half of what you have appointed, unless it be they make remission, or he makes remission in whose hand is the knot of marriage; yet that you should remit is nearer to godfearing. Forget not to be bountiful one towards another. Surely God sees the things you do
And if you divorced them before touching them while you did set a marriage portion for them, then half of what you set (is your duty to pay), unless they forgive it or the one in whose hand is the tie of marriage forgives it, and it is closer to self control if you forgive, and do not forget the grace (and generosity) between yourselves. God sees what you do.
If you have set a dowry (divorce insurance) for your wife and you divorce her before having touched her, then pay her half of the dower unless she, or the one who has a saying in the marriage (such as the parents of the girl) give it up. Of course it is more just and closer to the righteousness to forget about the half of the dower. you should be generous and friendly among yourselves as God knows what you are doing
And if you divorce them before consummation but after the fixation of a dowry, then half of the dowry is due to them, unless they decline it, or the one in whose hands is the marriage declines it. And the declining of the man’s half is nearest to righteousness. And do not forget generosity between yourselves, for God sees well all that you do
But if youpl divorce them before having touched them and you have already appointed them an appointed sum, then (give them) half of what you have appointed—unless they waive it or the one in whose hand is the marriage contract waives it. But to waive it is nearer to mindfulness (of God). And do not forget grace among yourselves. Indeed, Allah is All-Seeing of what you do.
And if ye divorce them before ye have touched them, but have already settled for them a settlement; the half of what ye have settled, unless they remit it, or he in whose hand is the marriage tie remits it; and that ye should remit is nearer to piety, and forget not liberality between you. Verily, God on what ye do doth look
If you divorce them before you have touched them and have appointed the bridal money, then payment of half of what is agreed is ordained unless the women forgo some of it, or he in whose hand is the marriage tie, pays more; and O men, your paying more is closer to piety; and do not forget the favours to each other; indeed Allah is seeing what you do
And if you divorce them before you have touched them but you had appointed for them a dowry, then half of what you had appointed for them [is due to them] unless they forego or he forgoes the one in whose hand is the marriage tie and that you forego is closer to Allah’s reverence and do not forget the kindness between yourselves. Truly Allah is All-seeing about all that you do.
But if ye divorce them before ye have touched them, and have already settled a dowry on them, ye shall give them half of what ye have settled, unless they release any part, or he release part in whose hand the knot of marriage is; and if ye release the whole, it will approach nearer unto piety. And forget not liberality among you, for God seeth that which ye do
And if you divorce them before you have touched them, but have already settled for them a settlement; then pay half of what you have settled, unless they (the women) agree to remit it, or he in whose hand is the marriage tie (the husband) remits it (his
If you divorce them before you have touched them but after their dowry has been determined, give them half of what you determined, unless they pardon, or he pardons in whose hand is the marriage knot. And if you pardon it is nearer to wardingoff (evil). Do not forget the generosity between each other. Allah is the Seer of what you do
But if ye divorce them before consummation, and have already settled a dowry on them, ye shall give them half of what ye have settled, unless they make a release, or he make a release in whose hand is the marriage tie. But if ye make a release, it will be nearer to piety. And forget not generosity in your relations one towards another; for God beholdeth your doings
And if you divorced them before you start marital relations with them, and you have definitely specified a Fareeza (bridal-money or Mahr) for them, then half of what you have fixed (must be paid to them) except if they forego, or foregoes that one in whose control is the bond of marriage. And if you (as husband) forego( man’s share and pay them the entire amount — it is) nearer to Taqwa. And do not forget magnanimity between yourselves. Verily, Allah is All-Seer of what you do
And if you divorced them (f) before you touch them (f), and you undertook the duty of a dowry portion for them (f), then, half of what you undertook as a duty unless they (f) pardon it or they (m) pardon it in whose hand is the marriage knot. And that they (m) pardon is nearer to God-consciousness. Forget not grace among you. Truly, God is Seeing of what you do.
If you divorce them before having become intimate but after having specified a dowry, give them half of what you have specified. Exceptions are if (the women) forgo their claim [on the dowries], or if the groom forgoes his claim [to the other half of the dowry]. (For the groom) to forgo what is due him is more in accord with righteousness. Do not neglect graciousness among you. Truly, Allah sees all that you do.
And if you divorce them before the marriage is consummated but after the fixation of a dowry, give them half of their dowry unless the woman wants to waive it or the man in whose hand is the marriage tie agrees to forego (and pay the dowry in full). To forego and give full dowry is closer to piety. Do not forget to show kindness to each other. Surely Allah observes your actions
In case you fixed a dower for them and then divorced them before you touched them, you should pay half of the fixed dower. But there is no harm if the woman agrees to forego it or the man, in whose hands is the marriage tie, is generous enough (to pay the dower in full). And if you (men) act generously, it is akin to piety. Do not forget to show generosity in your dealings with one another for Allah sees what you do
And if you divorce them before you have touched them and you have appointed for them a portion, (pay) half of what you have appointed unless they forgo or he forgoes in whose hand is the marriage tie. And it is nearer to dutifulness that you forgo. Nor neglect the giving of free gifts between you. Surely Allah is Seer of what you do
And if you divorce women before you have touched them but you have settled for them a settlement (dowry), then (you have to pay) half of that which you have settled (as dowry), except that the (women) forgo, or he in whose hand is the marriage tie, forgoes it, and that you forgo is nearer to guarding (against evil), and you do not forget (exchange of) gifts among yourselves, Allah is certainly the Seer of that which you do.
And if you divorce them before you have touched them — but had already agreed upon a Mahr — then give half the Mahr unless they (women) forgo their rights, or he, in whose hand is the marriage-tie , forgoes his (and agrees to give the full Mahr). And it would be nearer to being pious that you (men) forgo. And do not forget to be good to one another, amongst yourselves. Allah does indeed see what you do
And if you divorce them before you have touched them, after you have fixed a dower for them, then paying half of the dower you have fixed is necessary, unless they forgo (their right) themselves, or the (husband) in whose hand is the marriage tie forgoes (i.e., pays more than half or full). And, (O male folk,) if you forgo, that is closer to Godwariness. And never forget extending generosity (and behaving excellently) towards each other (even in these moments of stress and strain). Verily, Allah observes well what you do
And if you divorce them before having sexual intercourse with them, but you have already agreed to the dowry; then you must give half of what you have agreed, unless they forgive or the guardian over the marriage contract forgives. And if you forgive, it is closer to righteousness. And do not forget the favour between you; God is Seer over what you do
And if you divorce them before having sexual intercourse with them, but you have already set the dowry for them; then you must give half of what you have agreed, unless they forgive or the guardian over the marriage contract forgives. And if you forgive, it is closer to righteousness. And do not forget the favor between you; God is Seer of what you do.
And if you divorce them before having sexual intercourse with them, but you have already set the dowry for them; then you must give half of what you have agreed, unless they forgive or the guardian over the marriage contract forgives. And if you forgive, it is closer to righteousness. And do not forget the favor between you; God is Seer of what you do.
And if you divorced them (F) from before that you touch them, and you (had) specified/stipulated to them (F) a specification/stipulation (dowry) , so half (of) what you specified/stipulated, except that they (F) forgive/pardon, or the one who (has) with (in) his hand the marriage contract forgives/pardons, and that to forgive/pardon (is) nearer/closer to the fear and obedience of God, and do not forget the grace/favour between you, that God (is) with what you make/do seeing/knowing/understanding
And if you divorce them before having touched them, but after having settled a dower upon them, then [give them] half of what you have settled - unless it be that they forgo their claim or he in whose hand is the marriage-tie forgoes his claim [to half of the dower]: and to forgo what is due to you is more in accord with God-consciousness. And forget not [that you are to act with] grace towards one another: verily, God sees all that you do
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And in case you divorce them even before you have touched them, and you have already ordained for them a marriage-portion, (Literally: an ordinance) then (give her) one half of what you have ordained except (in case) the (women) remit, or he in whose hand is the knot of marriage remits; (and) that you remit is nearer to piety. And do not forget the (virtue of) grace among yourselves; surely Allah is Ever-Beholding of whatever you do
If ye divorce them before ye have touched them and ye have appointed unto them a portion, then (pay the) half of that which ye appointed, unless they (the women) agree to forgo it, or he agreeth to forgo it in whose hand is the marriage tie. To forgo is nearer to piety. And forget not kindness among yourselves. Allah is Seer of what ye do
If you divorce your wives before the consummation of the marriage and the amount of dowry has been fixed, pay your wives half of the amount of their dowry unless she or her guardians drop their demand for payment. To drop such a demand is closer to piety. Be generous to each other. God is Well-Aware of what you do
If you divorce them before you have touched them, while you have already fixed for them an amount (of dower), then there is one half of what you have fixed, unless they (the women) forgive, or forgives the one in whose hand lies the marriage tie, and it is closer to Taqwa (righteousness) that you forgive, and do not forget to be graceful to one another. Surely, Allah is watchful of what you do
However, if you divorce them before you have touched them, and have already settled a dowry on them, you will give them half of what you have settled, unless they forgo or he forgoes in whose hand the knot of marriage is; and if you forgo the whole, it will approach nearer to ‘unfeigned piety’. Forget not liberality among you, for Allâh is All-Seer of all what you do.
And if you divorce your wives before having (sexual) contact, but after settling (the amount of) the nuptial premium, then you are liable to pay half of the stipulated amount. (However), there is no harm if the woman gives up her half, or (there is no harm if the groom,) the one who is responsible for tying the wedding knot (pays the full amount and) waives his half. (For the groom) to forgo (his half) is closer to piety. But do not (forgo or) forget to show courtesy (and kindness) to one another. Indeed, Allah (vigilantly) watches everything you do
However, if you divorce them before you have touched them, and have already settled a dowry for them, you will give them half of what you have settled unless they forgo or he forgoes in whose hand the knot of marriage is. And if you forgo the whole, it will approach nearer to unfeigned piety. Don’t forget liberality among yourselves, for Allâh is All-Seer of whatsoever you do.
And if you divorce them before consummating marriage but after already deciding on the dower’s amount, then they are entitled to half the determined amount unless they themselves, or their representatives, grant remission of the due amount. And to grant remission is nearer to piety. Do not forget to exercise good will among each other and to commit generosity, for the actions of men are the best interpreters of their thoughts. Allah is Bassirun, He sees all you do
If you divorce them before consummation but after fixing the marriage gift, then let them have half of what you had previously settled on, unless the womenagree to waive their right or the one contracting the marriage tie waives his right, and waiving one’s right is nearer to piety. So, do not forget to be gracious to each other, becauseAllah sees all that you do
And if you divorce them before consummating the marriage but after deciding on a dowry, pay half of the dowry, unless the wife graciously waives it or the husband graciously pays in full. Graciousness is closer to righteousness. And do not forget kindness among yourselves. Surely Allah is All-Seeing of what you do.
And if you divorce women before you have touched them but have already declared a bridal gift for them, then pay half of what you have declared, unless they or the one in charge of the marriage arrangements let you off; and it is closer to god-consciousness that you should give it up. And do not forget to be generous amongst yourselves, for Allah sees what you do.
And provide for them; the rich man according to his means and the poor according to his: a fair provision. This is incumbent on men of virtue. And if you divorce them before the marriage is consummated, but after their dowry has been settled, give them the half of their dowry, unless they or the husband agree to waive it. But it is more proper and decent that the husband should waive it. Do not forget to show kindness to each other. God is cognizant of what you do
If you divorce them before touching them, but after you had set the dowry for them, the compensation shall be half the dowry, unless they voluntarily forfeit their rights, or the party responsible for causing the divorce chooses to forfeit the dowry. To forfeit is closer to righteousness. You shall maintain the amicable relations among you. GOD is Seer of everything you do.
If you divorce them before you touch them, but after you have given them their dowry, then let them have half of it, unless they renounce [their claim], or unless the one making the marriage-tie renounces it. Renouncing [the portion] is closer to being mindful of God. Do not forget the grace that is between you. God sees what you do.
If you divorce them before you touch them, but after you have given them their dowry, then let them have half of it, unless they renounce [their claim], or unless the one making the marriage-tie renounces it. Renouncing [the portion] is closer to being mindful of God. Do not forget the grace that is between you. God sees what you do.
And if you divorced them before you have touched them, and you have imposed for them an imposition, so give them half of what you have imposed, except that they pardoned (Their right), or the one in his hand the shagging knot pardons it. And if you pardon, it is nearer to piety. And do not forget the bounty between you. Surely Allah is with what you are working, A Seer.
And if you divorce them before you have touched them, and you have already settled a dowry on them, then (pay them) one-half of what you have settled, unless they (women) remit it, or he remits it in whose hand is the marriage tie; and that you (yourselves voluntarily) remit (the whole) is nearer to piety. And, do not forget generosity among yourselves. Surely Allah sees what you do
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And if unexpected circumstances lead you to divorce women before you have touched them, but after the marital gift has been fixed, give them half the amount unless they volunteer to forgo it. If the move for divorce originates purely from you, let her have the whole portion. If you men forgo it, it is closer to righteousness. O People! Never forget kindness among yourselves. This Command is from Allah Whose Law of Requital ever monitors your actions and the motives behind them
And if you divorce them before you have touched them and you have appointed for them a portion, then (pay to them) half of what you have appointed, unless they relinquish or he should relinquish in whose hand is the marriage tie; and it is nearer to righteousness that you should relinquish; and do not neglect the giving of free gifts between you; surely Allah sees what you do
And if you divorce them before you have touched them, but have settled upon them a dowry, then half of what you have settled shall be due from you, unless they remit, or he, in whose hands is the tie of marriage, should remit. And that you should remit is nearer to righteousness. And do not forget to do good to one another. Surely ALLAH sees what you do
And if you divorce them before touching them or designating a bridewealth, then [it shall be] half of what you designated, unless they forgo it or he whose hand holds the marriage tie forgoes. And to forgo is nearer to reverence. Forget not bounteousness among yourselves. Truly God sees whatsoever you do
And if you divorce them (the women) before the marital relation but after fixing a dower for them, then the half of the dower (is due to them), unless they remit it or (the man's half) is remitted by him in whose hands is the marriage tie; And the remission (of the man's half) is the closest to the right conduct. And do not forget to be generous between yourselves because Allah is All Seeing (Baseer) of all that you do
If you divorce them before touching them, but after specifying a dowry for them, give them half of what you specified, unless they waive it or the one who holds the marriage contract waives it. To waive is closer to righteousness. Don’t forget to treat each other with kindness. God sees all that you do.
If you divorce them before you have touched them, but after you had set the dowry for them, give them half of what you specified—unless they forego the right, or the one in whose hand is the marriage contract foregoes it. But to forego is nearer to piety. And do not forget generosity between one another. God is seeing of everything you do
And if you divorce them before you have touched them and you have already specified for them an obligation, then [give] half of what you specified - unless they forego the right or the one in whose hand is the marriage contract foregoes it. And to forego it is nearer to righteousness. And do not forget graciousness between you. Indeed Allah , of whatever you do, is Seeing
And if you divorce them before you have touched them, but have already settled for them a settlement; the half of what you have settled, unless they remit it, or he in whose hand is the marriage-tie remits it; and that you should remit is nearer to piety, and forget not the grace between you. Indeed, God sees what you do.
And if ye divorce them before consummation, but after the fixation of a dower for them, then the half of the dower (Is due to them), unless they remit it or (the man's half) is remitted by him in whose hands is the marriage tie; and the remiss ion (of the man's half) is the nearest to righteousness. And do not forget Liberality between yourselves. For God sees well all that ye do
And if ye divorce them before consummation, but after the fixation of a dower for them, then the half of the dower (Is due to them), unless they remit it or (the man's half) is remitted by him in whose hands is the marriage tie; and the remission (of the man's half) is the nearest to righteousness. And do not forget Liberality between yourselves. For Allah sees well all that ye do
حَـٰفِظُوا۟ عَلَى ٱلصَّلَوَ ٰتِ وَٱلصَّلَوٰةِ ٱلۡوُسۡطَىٰ وَقُومُوا۟ لِلَّهِ قَـٰنِتِینَ ٢٣٨
Take care to do your prayers, praying in the best way, and stand before God in devotion
Guard your (obligatory) prayers especially the middle prayer. Stand before Allah with true devotion.
Guard the prayers, and the middle prayer, and stand up to Allah truly devout
Be wakeful of your service of prayer, and the midmost service; and honour God by standing before Him in devotion
Maintain salat (prayer; turning to Allah) with care, (in particular) the middle salat (asr prayer – the constant experience of this in one’s consciousness). Live in full submission in the way of Allah.
Safeguard the salat — especially the middle one. Stand in obedience to Allah.
Be watchful of your prayers, and [especially] the middle prayer, and stand in obedience to Allah
Be ever mindful and protective of the prescribed Prayers, and the middle Prayer, and stand in the presence of God in utmost devotion and obedience
Be watchful over the Prayers especially the middle (and most excellent) Prayer (which comes in the midst of rush of work and business), and do stand up before Allah truly obedient (and in all humility)
Be you watchful over the prayers, and the middle prayer; and do you stand obedient to God
Be mindful of your mandatory prayer especially the middle prayer, and stand before God in devotion.
Take your daily prayers seriously, especially the noon prayer, and devote yourselves completely to the Lord
Remember prayers, especially the middle prayer. And stand before God in a devout frame of mind
Preservepl the prayers and the middle prayer, and stand devout before Allah.
Observe the prayers, and the middle prayer, and stand ye attent before God
Guard all your prayers, and the middle prayer; and stand with reverence before Allah
Guard over your prayers and the prayer of the middle and stand devoutly for Allah.
Carefully observe the appointed prayers, and the middle prayer, and be assiduous therein, with devotion towards God
Observe prayers, especially the middle (afternoon) prayer, and stand you before Allah with full attention and devotion
And preserve the prayers and the middle prayer, and stand obedient to Allah
Observe strictly the prayers, and the middle prayer, and stand up full of devotion towards God
Guard strictly your As-Salawat (specified Prayers), and (try to offer them as) As-Salat-ul-Wusta (the most ideal Prayer) and stand before Allah as those who show deep devotion
Be watchful of the formal prayers and the middle formal prayer. Stand up as ones who are morally obligated to God.
Attend obediently to your ritual prayers, especially the central prayer. Stand in humble worship before Allah.
Guard your Salah (obligatory regular prayers) especially the middle Salah and stand up with true devotion to Allah
Take great care of your Prayers, especially of a Prayer that has excellent qualities of Salat and stand before Allah like devoted servants
Guard the prayers and the most excellent prayer, and stand up truly obedient to Allah
Be guardians of your worship (salat) and the middle (or the normal) worship (salat) and stand up for Allah in full obedience.
Guard the prayers and the middle prayer and stand for Allah in total devotion.
Guard strictly all the Prayers, especially the middle Prayer. And stand before Allah as an epitome of submissiveness and lowliness
Preserve the contact-methods, and the middle contact-method, and stand devoutly for God
Maintain the contact prayers; and the middle contact prayer; and stand for God dutifully.
Maintain the Connections, and the central Connection; and stand dutifully for God.
Observe/guard on the prayers, and the prayers the middle, and stand/call to God obeying/worshipping humbly
BE EVER mindful of prayers, and of praying in the most excellent way; and stand before God in devout obedience
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Preserve (constantly) (i.e., observe strictly) the prayers, and the middle prayer, and rise up devoutly to Allah
Be guardians of your prayers, and of the midmost prayer, and stand up with devotion to Allah
Pay due attention to your prayers, especially the middle prayer and stand up while praying, in obedience to God
Take due care of all the prayers, and the middle prayer, and stand before Allah in total devotion
Guard strictly your Prayers, especially the ‘Middle Prayer’ and stand before Allâh, devoutly obedient.
Mind the ´salat´ (meticulously), and perform the ´salat´ (especially the middle one) in excellence _ (with concentration and care). Stand before Allah with devotion
Then guard strictly your Prayers, especially the Middle Prayer and stand before Allâh, devoutly obedient.
Observe your duty to Allah and maintain the prescribed prayers, especially AL-‘Asr, the afternoon prayer, and humble yourselves to Allah and exercise unqualified obedience to Him
Make sure to perform your dailyprayers, particularly the middle prayer Asr, and stand devoutly before Allah.
Observe the ˹five obligatory˺ prayers—especially the middle prayer—and stand in true devotion to Allah.
Keep up prayers, especially the middle prayer, and stand humbly before Allah.
Attend regularly to your prayers, including the middle prayer, and stand up with all devotion before God
You shall consistently observe the Contact Prayers, especially the middle prayer, and devote yourselves totally to GOD.
Always be mindful of prayers and perform the intermediate prayer and stand devoutly before God.
Always be mindful of prayers and perform the intermediate prayer and stand devoutly before God.
Keep on the prayers, and the middle prayers, and stand for Allah, as devotees.
Guard your prayers, and (especially) the middle prayer and stand devoutly before Allah
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While describing some important marital Laws, it is reiterated that, your Central Duty remains the guarding of the System in which individuals and families can develop their potentials to the maximum. Stay alert in the obedience to Allah
Attend constantly to prayers and to the middle prayer and stand up truly obedient to Allah
Watch over prayers, and particularly the middle Prayer, and stand before ALLAH submissively
Be mindful of your prayers, and the middlemost prayer, and stand before God in devout obedience
Guard strictly (the habit of) your prayers, especially the Middle (late afternoon) Prayer; And stand before Allah in a pious (frame of mind)
Guard your prayers, and the middle prayer, and stand before God in devotion.
Guard your prayers, and the middle prayer, and stand before God in devotion
Maintain with care the [obligatory] prayers and [in particular] the middle prayer and stand before Allah , devoutly obedient
Guard the prayers, and the middle prayer, and stand up for God, obedient.
Guard strictly your (habit of) prayers, especially the Middle Prayer; and stand before God in a devout (frame of mind)
Guard strictly your (habit of) prayers, especially the Middle Prayer; and stand before Allah in a devout (frame of mind)
فَإِنۡ خِفۡتُمۡ فَرِجَالًا أَوۡ رُكۡبَانࣰاۖ فَإِذَاۤ أَمِنتُمۡ فَٱذۡكُرُوا۟ ٱللَّهَ كَمَا عَلَّمَكُم مَّا لَمۡ تَكُونُوا۟ تَعۡلَمُونَ ٢٣٩
If you are in danger, pray when you are out walking or riding; when you are safe again, remember God, for He has taught you what you did not know
And if you fear (an enemy), then pray on foot or riding. And when you are safe, offer prayer in the manner He has taught you, which you did not know (before).
And if ye fear, then pray on foot or riding; then when ye are secure, remember Allah in the way He hath taught you which ye ever knew not
If you fear (war or danger), pray while standing or on horseback; but when you have safety again remember God, for He taught you what you did not know
If you fear danger then you can (perform salat) while on foot or riding... When you are in safety remember (dhikr) Allah according to the teachings of the one who has taught you that which you did not know (contemplate upon the manifestations of the qualities of His Names on worldly forms).
If you are afraid, then do salat on foot or mounted. But when you are safe, remember Allah in the way He taught you when previously you did not know.
and should you fear [a danger], then [pray] on foot or mounted, and when you are safe, remember Allah, as He taught you what you did not know
If you are exposed to danger (and it is impossible for you to perform the Prayer standing in a place, then pray) afoot or mounted. When you are secure, mention God (and establish the Prayer) as He has taught you what you did not know (of faith, Book, and the Prayer.
And if you apprehend (any danger) then (say your Prayer) on foot or mounted, but when you are secure, then remember Allah in the manner He taught you (and) which (manner) you did not know (before)
And if you are in fear, then afoot or mounted; but when you are secure, then remember God, as He taught you the things that you knew not
If you are afraid, then (pray) on foot or riding, and when you are safe then remember God as He taught you what you did not use to know.
If you are in a situation that cannot properly worship the Lord, say your prayers while walking or riding. Later, make up those lost prayers in a manner that God has taught you [the best way of worshipping the Lord] and you did not know it before
If you are concerned, pray on foot or when riding. But when you are secure, remember God in the manner He has taught you which you knew not
But if youpl are in fear, then (pray) on foot or while riding. Then when you feel secure, remember Allah as He has taught you what you did not know.
And if ye fear, then afoot or on horseback; but when ye are in safety remember God, how He taught you while yet ye did not know
And if you are in fear, pray while on foot or while riding, as you can; when you are in peace remember Allah the way He has taught you, which you did not know
If you are in fear [then pray] walking or riding but when you feel safe then remember Allah the way He taught you that which you did not know.
But if ye fear any danger, pray on foot or on horseback; and when ye are safe, remember God, how he hath taught you what as yet ye knew not
And if you stand in danger, then pray afoot or on horseback; but when you are in safety remember Allah, how He taught you what yet you knew not
And if you fear, then (pray) on foot or riding. But when you are safe, then remember Allah, as He has taught you what you did not know
And if you have any alarm, then pray on foot or riding: but when you are safe, then remember God, how he hath made you to know what ye knew not
Then if you feared (an enemy attack or a state of lawlessness or panic) then (Pray) while marching or riding. Then when you attain peace then glorify Allah as He has taught you which you were not knowing (before)
And if you feared, then, pray on foot or as one who is mounted. And when you were safe, then, remember God, for He taught you what you be not knowing.
If you have any concerns, you may pray while walking or riding. Whenever you can pray comfortably, remember Allah in the way He has taught, which you didn’t know before.
If you are in danger, pray on foot or while riding; and when you are safe, remember Allah in the manner that He has taught you which you did not know before
Even if you are in danger, you must offer your Prayers anyhow on foot or on horseback. And when you have peace again, remember Allah in the manner He has taught you, which you did not know before
But if you are in danger (say your prayers) on foot or on horseback. And when you are secure, remember Allah as He has taught you what you knew not
But if you (are in ) fear, then (offer worship while) on foot or riding, and when you are safe then remember Allah in the(normal) manner in which you were taught that which you did not know. know.
If you are in an insecure situation, then while walking or while riding, but if you are in a secure situation, then remember Allah in the manner He taught you, which you did not know.
Should you be in a state of fear, then (do offer Prayer) whether on foot or whilst riding (as the case may be), but once you get back to peace, remember Allah in the manner He has taught you which you did not know (before)
But if you are in a state of worry, then you may do so while walking or riding. If you become secure, then remember God as He has taught you what you did not know
But if you are fearful, then you may do so while walking or riding. If you become secure, then remember God as He has taught you what you did not know.
But if you are fearful, then you may do so while walking or riding. If you become secure, then remember God as He has taught you what you did not know.
So if you feared, so walking or riding , so if you became safe/secure , so mention/remember God, as He taught you what you were not knowing
But if you are in danger, [pray] walking or riding; and when you are again secure, bear God in mind - since it is He who taught you what you did not previously know
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Yet, in case you fear (the enemy), then (pray) afoot or riding; so when you are secure, then remember Allah, as He taught you that (i.e., the prayers) which you did not know
And if ye go in fear, then (pray) standing or on horseback. And when ye are again in safety, remember Allah, as He hath taught you that which (heretofore) ye knew not
In an emergency you may say your prayers while walking or riding; but when you are safe, remember God, as He has taught you what you did not know before
But if you are in fear, then (pray) on foot or riding. But when you are in peace, recite Allah‘s name as He has taught you what you did not know
If it happens that you are exposed to danger or risk, you may perform your prayer on foot or riding. Consequently, when you are safe, celebrate the praises of Allâh and declare His divine glory in the same way He has taught you, which you knew not before.
(During war and emergency) if you (are in a state of) fear, then (perform the ´salat´) standing up, (walking), or on horseback. Then, as soon as you have peace, remember Allah in the manner He has taught you _ which you (previously) did not know
And if it happens that you are exposed to danger or risk, you may perform your prayer on foot or riding. Consequently, when you are safe, celebrate the praise of Allâh and declare His majestic glory in the same way He has taught you, which you had no knowledge before.
And if you experience uneasiness caused by danger, you may perform your prayers on foot while walking or riding. But when normal conditions resume and safety prevails, then perform your prayers in the manner instructed by Allah Who made known to you what you never knew
If you are fearful of an enemy, then pray standing or in the saddle; then, when you are safe and secure once more, then remember Allah, as He taught you what you didn’t know
If you are in danger, pray on foot or while riding. But when you are safe, ˹take time to˺ remember Allah for teaching you what you did not know.
And if you are in fear, then pray standing or travelling, then when you are safe, remember Allah how He taught you what you did not know.
When you are exposed to danger pray on foot or while riding; and when you are restored to safety remember God, as He has taught you what you did not know
Under unusual circumstances, you may pray while walking or riding. Once you are safe, you shall commemorate GOD as He taught you what you never knew.
But If you fear danger, pray [whether you are] walking or riding, and remember God when you are safe again, because it is He Who has taught you what you did not know.
But If you fear danger, pray [whether you are] walking or riding, and remember God when you are safe again because it is He Who has taught you what you did not know.
So, if you fear, so walk on foot, or ride. And so, if you are secured, So, remember Allah, as He taught you what you were not knowing.
And if you fear (an enemy or danger) , then (pray) on foot or riding; but when you are safe, then remember Allah as He has taught you that which you did not know
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Whether fear threatens you from without, or you are strolling, riding, relaxing in peace, rising, sitting, or recumbent ((3:190), (4:103)), keep in mind the Laws of Allah as He has taught you the Right and Wrong which you knew not (3:3)
But if you are in danger, then (say your prayers) on foot or on horseback; and when you are secure, then remember Allah, as. He has taught you what you did not know
If you are in a state of fear, then say your prayers on foot or riding, but when you are safe, remember ALLAH as HE has taught you that which you did not know
But if you are fearful, then on foot or mounted. Then when you are secure, remember God, as He taught you what you knew not
And if you fear (an enemy), pray on foot, or riding, but when you are in security, celebrate Allah’s Praises in the manner He has taught you, which you did not know (before)
If you’re in fear, then on foot or riding. But when you’re secure, remember God, as He taught you what you didn’t previously know.
But if you are in fear, then on foot, or riding. And when you are safe, remember God, as He taught you what you did not know
And if you fear [an enemy, then pray] on foot or riding. But when you are secure, then remember Allah [in prayer], as He has taught you that which you did not [previously] know
And if you fear, then afoot or on horseback; then when you are in safety remember God, how He taught you that which you did not know.
If ye fear (an enemy), pray on foot, or riding, (as may be most convenient), but when ye are in security, celebrate God's praises in the manner He has taught you, which ye knew not (before)
If ye fear (an enemy), pray on foot, or riding, (as may be most convenient), but when ye are in security, celebrate Allah's praises in the manner He has taught you, which ye knew not (before)
وَٱلَّذِینَ یُتَوَفَّوۡنَ مِنكُمۡ وَیَذَرُونَ أَزۡوَ ٰجࣰا وَصِیَّةࣰ لِّأَزۡوَ ٰجِهِم مَّتَـٰعًا إِلَى ٱلۡحَوۡلِ غَیۡرَ إِخۡرَاجࣲۚ فَإِنۡ خَرَجۡنَ فَلَا جُنَاحَ عَلَیۡكُمۡ فِی مَا فَعَلۡنَ فِیۤ أَنفُسِهِنَّ مِن مَّعۡرُوفࣲۗ وَٱللَّهُ عَزِیزٌ حَكِیمࣱ ٢٤٠
If any of you die and leave widows, make a bequest for them: a year’s maintenance and no expulsion from their homes [for that time]. But if they leave of their own accord, you will not be blamed for what they may reasonably choose to do with themselves: God is almighty and wise
Those of you who die and leave behind wives (should make) a bequest (will) for their wives a year’s maintenance and residence without turning them out. But if they leave, then there is no sin on you if they do themselves in an honorable manner. Allah is All-Mighty, All-Wise.
And those of you who die and leave wives behind, they shall make a bequest unto their wives a year's maintenance without their having to go out, then if they go out, then no blame is on you for that which they, do with themselves reputably, and Allah is Mighty, Wise
Those among you about to die leaving wives behind, should bequeath a year's maintenance and lodging for them, without expelling them from home. But if they leave (of their own accord), you will not be blamed for what they do with themselves in their own rights. God is all-mighty and all-wise
Those who die and leave widows should make a bequest for them of one year’s maintenance without them having to leave their homes. But if they choose to leave their homes, then you will not be held responsible for them as they have used their rights. Allah is the Aziz, the Hakim.
Those of you who die leaving wives behind should make a bequest to their wives of maintenance for a year without them having to leave their homes. But if they do leave you are not to blame for anything they do with themselves with correctness and courtesy. Allah is Almighty, All-Wise.
Those of you who die leaving wives shall bequeath for their wives providing for a year, without turning them out; but if they leave, there is no sin upon you in respect of what they may do with themselves observing honourable norms. And Allah is all-mighty, all-wise
Those of you who (are about to) die leaving behind wives should make testament in their favor of one year’s provision without expulsion. If they themselves leave (of their own accord), there is no blame on you for what they may do of lawful deeds by themselves. Surely God is All-Glorious with irresistible might, All-Wise
And those of you who die and leave wives behind, there is a binding injunction (of God) for their wives for a year's maintenance without being turned out (of their homes). But if they go out (of their own accord during this period) there is no blame on you with regard to what they do about themselves in an equitable and decent manner. And Allah is All-Mighty, All-Wise
And those of you who die, leaving wives, let them make testament for their wives, provision for a year without expulsion; but if they go forth, there is no fault in you what they may do with themselves honourably; God is All-mighty, All-wise
And those among you who die and leave their wives behind (should have) a will for their wives for expenses of one year, without eviction (from their residence). And if they leave (on their own) then there is no blame on you for whatever they do about themselves appropriately. God is powerful and wise.
Make a will and provide at least one year financial support for your wife, if she decides to stays at your place. It is your widow’s right to stay less than a year at your household, if she decides to do something good with her life (re-marry, move with her parents, etc.) Remember that God is Almighty and the Most Wise
Those of you who die and leave spouses, should leave for their spouse a year’s cost of living. But if they leave, there is no blame on you for what they do with themselves, it is acceptable, and God is Exalted in Power, the Wise
Moreover, those of you (men) who are taken at death and leave spouses behind—(let them bequeath) a bequest for their spouses with compensation for a year without eviction (from the husband's residence). But if they depart, then no sin is committed by youpl regarding what they have done with themselves in accordance with what is fair. For Allah is Almighty, All-Wise.
Those of you who die and leave wives, should bequeath to their wives maintenance for a year, without expulsion (from their home); but if they go out, there is no crime in you for what they do of themselves, in reason; but God is mighty and wise
And those among you who die leaving wives behind them - they should bequeath for their wives a complete provision for one full year without turning them out; so if they go out themselves, there is no sin on you regarding what they do of themselves in a reasonable manner; and Allah is Almighty, Wise
And those who are taken by death among you and who leave wives behind them then a testament of an year’s maintenance is due to their wives without them being driven out. but if they go out on their own, then there is no blame on you in regards to what they do concerning themselves in a fairly manner and Allah is All-mighty, All-wise.
And such of you as shall die and leave wives, ought to bequeath their wives a year's maintenance, without putting them out of their houses: But if they go out voluntarily, it shall be no crime in you, for that which they shall do with themselves, according to what shall be reasonable; God is mighty and wise
Those of you who die and leave wives, should bequeath to their wives maintenance for a year, without expulsion (from their home); but if they go out of their accord, there is no crime in you for what they do of their own rights. Allah is Mighty and Wise
Those who die and leave wives behind should bequeath to them a year's maintenance without causing them to leave their homes; but if they leave, no blame shall be attached to you in what they do with themselves kindly. Allah is Mighty and Wise
And such of you as shall die and leave wives, shall bequeath their wives a year's maintenance without causing them to quit their homes; but if they quit them of their own accord, then no blame shall attach to you for any disposition they may make of themselves in a fair way. And God is Mighty, Wise
And those among you who are given death and leave behind wives- is bequeathal (prescribed by Allah) for their wives: maintenance allowance for one full year without (being asked) to leave (their residences). Then if they (themselves) leave (the residence) there is no blame on you in what they did to themselves in an honourable way. And Allah is Exalted in Power, All-Wise
And those whom death will call to itself forsaking spouses, will bequeath for their spouses sustenance for a year without expelling them (f). But if they (f) went forth themselves (f), then, there is no blame on you in what they (f) accomplished for themselves (f) as one who is honorable. And God is Almighty, Wise.
Those [men] among you who die and leave wives behind must leave wills for their wives. [The widows] should [each] have one year’s living expenses without having to leave [the deceased husbands’ homes]. If the (widows) leave [on their own], no blame is on you for whatever they may do with themselves in a lawful manner. Allah is Almighty, Perfectly Wise.
Those of you who die and leave widows should bequeath for them a year’s maintenance without causing them to leave their homes; but if they leave the residence on their own there is no blame on you for what they chose for themselves in a fair way. Allah is Mighty, Wise
Those of you, who shall die and leave wives behind them, should make a will to the effect that they should be provided with a year´s maintenance and should not be turned out of their homes. But if they leave their homes of their own accord, you shall not be answerable for whatever they choose for themselves in a fair way; Allah is All-Powerful, All-Wise
And those of you who die and leave wives behind, should make a bequest in favour of their wives of maintenance for a year without turning (them) out. Then if they themselves go away, there is no blame on you for what they do of lawful deeds concerning themselves. And Allah is Mighty, Wise
And those who die from among you and leave (behind them) wives, should make a bequest in favour of their wives (for their) maintenance for one year without turning them out (from their houses). But if (they themselves) go away, there is no sin on you in what they do of themselves in a recognised (good manner), and Allah is Mighty, Wise.
And those of you who die, and leave wives behind, should make a will in favour of their wives providing for a year's worldly necessities for them, without them being turned out from their homes. But if the wives leave of their own accord, no sin upon you in what they do for themselves, in a lawful and proper manner. And Allah is Omnipotent, Wise
And those of you who die and leave (their) widows behind must leave a will for their widows (before they die) to provide them for their maintenance for one year (and) not to turn them out of their houses. But if they themselves walk out (on their own), then there is no sin on you for whatever they may do for themselves according to usage. And Allah is Almighty, Most Wise
And those of you who pass away and leave widows behind; a testimony to them that they may enjoy for one year without being made to vacate. If they leave then there is no sin upon you for what they do to themselves in goodness; and God is Noble, Wise
And for those of you whose lives are terminated and they leave widows behind; a testimony to them that they may enjoy for one year without being made to vacate. If they leave then there is no sin upon you for what they do with themselves of goodness; and God is Noble, Wise.
And those of you whose lives are terminated, and they leave wives behind, a decree to their wives that they be provided with support for one cycle, if they do not leave. If they leave then there is no sin upon you for what they do with themselves of goodness; and God is Noble, Wise.
And those who are made to die from you, and they leave spouses/wives , a bequest to their spouses/wives, alimony/enjoyment to the year without/not bringing out/forcing out, so if they (F) got out , so no offense/guilt/sin on you, in what they made/did in themselves (F) from kindness/known/goodness, and God (is) glorious/mighty , wise/judicious
AND IF any of you die and leave wives behind, they bequeath thereby to their widows [the right to] one year's maintenance without their being obliged to leave [the dead husband's home]. If, however, they leave [of their own accord], there shall be no sin in whatever they may do with themselves in a lawful manner. And God is almighty, wise
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And the ones of you who are taken up (i.e., die) and leave behind (their) spouses, (shall) make a testament for their spouses, (i.e., wives. The verbs and pronouns in what follows indicate that these instructions are regarding widowed woman) a (necessary) enjoyment for a round (i.e., a year) without turning them out; yet in case they (The Arabic pronouns are in the feminine plural) go out, then there is no fault in you whatever they (The Arabic pronouns are in the feminine plural) performed with themselves (The Arabic pronouns are in the feminine plural) as beneficence; and Allah is Ever-Mighty, Ever-Wise
(In the case of) those of you who are about to die and leave behind them wives, they should bequeath unto their wives a provision for the year without turning them out, but if they go out (of their own accord) there is no sin for you in that which they do of themselves within their rights. Allah is Mighty, Wise
Those who are about to die and leave widows behind should bequeath for their wives the expenses of one year's maintenance. The widows must not be expelled from the house for up to one year. It is no sin for the relatives of the deceased to permit the widows to leave the house before the appointed time and do what is reasonable. God is Majestic and Wise
Those among you who pass away and leave wives behind are (commanded) to make a will in favour of their wives to be maintained for one year without being expelled (from husband‘s home). Then, if they move out, there is no sin on you in what they have done for themselves according to the fair practice. Allah is Mighty, Wise
Those of you who are about to die and leave wives behind them should bequeath for them a year's maintenance and residence without turning them out. But if they (decided) to leave (with their own free will the residence), then you would not be at fault in what they do with themselves in a lawful way. Allâh is All-Mighty, All-Wise.
Those among you who face death and leave behind widows, should bequeath to them the living expenses for (at least) a year, as well as the residence. (However) you bear no sin if they leave on their own, to pursue whatever they want in an accepted manner. Allah is Almighty, and all-Wise
Those of you who are about to die and leave wives behind should bequeath for them a year's maintenance and residence without turning them out. But if they (decided) to leave (with their own free will the residence), then you would not be at fault in what they do with themselves in a lawful way. Allâh is Almighty, All-Wise.
Those of you who feel death approaching shall bequeath to their wives the means of sustenance for a period of one year, and in case of sudden death the heir is charged with the same responsibility. In either case, the widow shall remain in his residence for the same period of one year. But should the widows choose to change their residence voluntarily after fulfilling the determined period of four months and ten days, then you incur no consequence for what they do with themselves as long as they are equitably and honourably disposed; Allah is Azizun and Hakimun
Those who die, leaving behind widows, should make a will for their maintenance for one year: they should not be expelled from the family home. However, if they choose toleave the family home, then you can’t be blamed with regards to what they have chosen to do in line with custom. Allah is the Almighty and Wise.
Those of you who die leaving widows should bequeath for them a year’s maintenance without forcing them out. But if they choose to leave, you are not accountable for what they reasonably decide for themselves. And Allah is Almighty, All-Wise.
And if any of you die and leave wives behind, they must leave a provision behind for their wives for a year without forcing them out (of the home). But if they leave, there is no sin upon you in what they do with themselves within the rules. Allah is mighty and wise.
Those of you who die leaving wives behind shall bequeath their widows a year‘s maintenance without causing them to leave their homes; but if they leave of their own accord, no blame shall be attached to you for any course they may deem reasonable to pursue. God is mighty and wise.
Those who die and leave wives, a will shall provide their wives with support for a year, provided they stay within the same household. If they leave, you commit no sin by letting them do whatever they wish, so long as righteousness is maintained. GOD is Almighty, Most Wise.
Those of you who die and leave wives should have a will with a provision giving their widows a year without being driven from their homes. If they leave [on their own], you will not be blamed for what they may reasonably choose to do with their lives. God is strong and wise.
Those of you who die and leave wives should have a will with a provision giving their widows a year without being driven from their homes . If they leave [on their own], you will not be blamed for what they may reasonably choose to do with their lives. God is Revered, Wise.
And those from you who decease and leave wives, a will for their wives is enjoyment till around a year, without bringing out. So, if they exit out, no misdemeanor upon you within what they did within themselves of the well-known. And Allah is Mighty, Wise.
And those of you who are about to die and leave wives behind, make a bequest in favour of their wives, a year's maintenance without turning them out; but if they leave (of their own accord) , there is no sin on you in what they do themselves in a fair manner; and Allah is the Mighty, the Wise
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Men must testify in a written, legal will that, after their death, their widows will receive one year's maintenance without their being obliged to leave the house. But, if they leave on their own accord, there is nothing wrong in letting them do whatever they wish to do with themselves in a lawful manner. Allah, the Almighty, the Wise grants this permission
And those of you who die and leave wives behind, (make) a bequest in favor of their wives of maintenance for a year without turning (them) out, then if they themselves go away, there is no blame on you for what they do of lawful deeds by themselves, and Allah is Mighty, Wise
And those of you who die and leave behind wives shall bequeath to their wives provision for a year without being turned out. But if they themselves go out, then there shall be no blame upon you in regard to any proper thing which they do concerning themselves. And ALLAH is Mighty and Wise
And those among you who are taken by death and leave behind wives, [let them] bequeath to their wives provision for the year, without turning them out. But if they leave, there is no blame upon you in that which they do concerning themselves honorably. And God is Mighty, Wise
Those of you who die and leave widows should provide for the widows a years maintenance and residence; Without turning them out, but if they leave (the residence), there is no blame on you for what they may do with themselves, provided it is reasonable, and Allah is Almighty (Aziz), All Wise (Hakeem)
Those of you who die and leave behind wives should leave a will providing one year’s maintenance without forcing them to leave. However, if they choose to leave, there is no blame on you for what they decide for themselves. God is Almighty, Wise.
Those of you who die and leave wives behind—a will shall provide their wives with support for a year, provided they do not leave. If they leave, you are not to blame for what they do with themselves, provided it is reasonable. God is Mighty and Wise
And those who are taken in death among you and leave wives behind - for their wives is a bequest: maintenance for one year without turning [them] out. But if they leave [of their own accord], then there is no blame upon you for what they do with themselves in an acceptable way. And Allah is Exalted in Might and Wise
And those who are caused to die among you and leave wives, should bequeath to their wives provision for the year, without expulsion; but if they go out, then there is no crime upon you in what they do concerning themselves, in reason; and God is mighty, wise.
Those of you who die and leave widows should bequeath for their widows a year's maintenance and residence; but if they leave (The residence), there is no blame on you for what they do with themselves, provided it is reasonable. And God is Exal ted in Power, Wise
Those of you who die and leave widows should bequeath for their widows a year's maintenance and residence; but if they leave (The residence), there is no blame on you for what they do with themselves, provided it is reasonable. And Allah is Exalted in Power, Wise
وَلِلۡمُطَلَّقَـٰتِ مَتَـٰعُۢ بِٱلۡمَعۡرُوفِۖ حَقًّا عَلَى ٱلۡمُتَّقِینَ ٢٤١
Divorced women shall also have such maintenance as is considered fair: this is a duty for those who are mindful of God
For divorced women, a reasonable provision is a duty on the pious.
And for the divorced women shall be a reputable present: and duty on the God-fearing
Making a fair provision for women who are divorced is the duty of those who are God-fearing and pious
Divorced women have the right to receive provision according to custom; this is an obligation upon those with taqwa.
Divorced women should receive maintenance given with correctness and courtesy: a duty for all who have taqwa.
For the divorced women there shall be a provision, in accordance with honourable norms —an obligation on the Godwary
Likewise, there should be a provision for the divorced women according to customary good and religiously approvable practice, as a duty upon the God-revering, pious
And for the divorced women (also) a provision (should be made) in a fair and equitable manner. This is an obligation binding on those who guard against evil (and have regard for duty)
There shall be for divorced women provision honourable -- an obligation on the godfearing
An appropriate provision (and gift) for the divorcee is a duty upon those who are cautious (of God).
It is also the duty of a God fearing man to provide a reasonable support for his ex-wife
For divorced women, maintenance should be provided on a reasonable scale. This is an obligation on the righteous
And for divorced women there is a compensation in accordance with what is fair—a duty upon the mindfulpl.
And divorced women should have a maintenance in reason,- a duty this on those that fear
And for divorced women also, is a complete provision in reasonable manner; this is a duty upon the pious
There is maintenance due to the divorced women in a fairly manner. This is binding on those who safeguard their own souls.
And unto those who are divorced, a reasonable provision is also due; this is a duty incumbent on those who fear God
And divorced women should have a maintenance in reason, - a duty this on those that fear
Provision should be made for divorced women with kindness. That is a right on the cautious
And for the divorced let there be a fair provision. This is a duty in those who fear God
And for the divorced women, maintenance in an honourable way, is a must for Al-Muttaqun
And for ones who are divorced females, sustenance, as one who is honorable. This is an obligation on the ones who are Godfearing.
Divorced women should have an adequate provision. That is a duty upon the righteous.
Reasonable provisions must also be made for divorced women. That is an obligation upon those who fear Allah
Likewise, the divorced women should also be given something in accordance with the known fair standard. This is an obligation upon the God-fearing people
And for the divorced women, provision (must be made) in kindness. This is incumbent on those who have regard for duty
And for the divorced women, (some) provision recognised (to be good should be made), a duty (incumbent) upon those who guard (against evil).
And the divorced women have a right to proper and reasonable maintenance. Providing such maintenance is an obligation upon those who fear Allah
And the divorced women must also be provided with maintenance according to what is fair. This is compulsory for the pious
And for the divorced women to have recompense is an obligation upon the righteous
And for those divorced to have a recompense is an obligation upon the righteous.
And for those divorced, to have support in goodness is an obligation upon the righteous.
And for the divorcees (F) alimony with the kindness/generosity deservedly/rightfully on the fearing and obeying (God)
And the divorced women, too, shall have [a right to] maintenance in a goodly manner: this is a duty for all who are conscious of God
Not available
And for the divorced women (there shall be) (the necessary) enjoyment with beneficence, truly (binding) on the pious
For divorced women a provision in kindness: a duty for those who ward off (evil)
The divorced women have the right to receive reasonable provisions. It is an obligation for the pious
The divorced women deserve a benefit according to the fair practice, being an obligation on the God-fearing
For the divorced women, there is a provision according to what is acceptable. This is a legal obligation incumbent on the ‘Pious’ to comply and fulfil.
The divorced woman has a right to a reasonable livelihood; and (to provide) it is an obligation upon the pious
For the divorced women, there is a provision according to what is acceptable. This is an obligation incumbent on the Pious.
And women who have been judicially separated from their husbands whether before or after consummation of marriage are also entitled to a reasonable endowment as separate maintenance, a gesture to those whose expectation they disappointed. This is a duty incumbent on those who do equity, reverence and justice and exhibit veneration for Allah
Divorced women are entitled to maintenance in line with custom; this is a duty on the pious.
Reasonable provisions must be made for divorced women—a duty on those mindful ˹of Allah˺.
And for divorced women must be an appropriate provision. This is an obligation for those who beware (of Allah).
Reasonable provision shall also be made for divorced women; this is incumbent on those who fear God
The divorcees also shall be provided for, equitably. This is a duty upon the righteous.
Divorced women should be provided for adequately. This is an obligation on those who are mindful of God.
Divorced women should be provided for adequately. This is an obligation on those who are mindful of God.
And for the divorced women, an enjoyment with the well-known is a right upon the pious.
And for the divorced women make a provision according to a fair manner; (this is) a duty on the pious ones
Not available
The widowed and divorced women must be provided for in kindness and equity. (65:6-7). This is a duty for those who wish to walk aright
And for the divorced women (too) provision (must be made) according to usage; (this is) a duty on those who guard (against evil)
And for the divorce women also there should be a provision according to what is fair - an obligation on the God-fearing
And for divorced women an honorable provision—an obligation upon the reverent
For the divorced women the maintenance (should be provided) on a reasonable (scale). This is a duty of the righteous
Divorced women should receive sustenance according to what’s fair—an obligation on the righteous.
And divorced women shall be provided for, equitably—a duty upon the righteous
And for divorced women is a provision according to what is acceptable - a duty upon the righteous
And for the divorced women is a provision in reason, a duty upon those who fear.
For divorced women Maintenance (should be provided) on a reasonable (scale). This is a duty on the righteous
For divorced women Maintenance (should be provided) on a reasonable (scale). This is a duty on the righteous
كَذَ ٰلِكَ یُبَیِّنُ ٱللَّهُ لَكُمۡ ءَایَـٰتِهِۦ لَعَلَّكُمۡ تَعۡقِلُونَ ٢٤٢
In this way God makes His revelations clear to you, so that you may grow in understanding
Thus Allah makes clear for you His Verse so that you may understand.
In this wise Allah expoundeth unto you His commandments, haply ye may reflect
So does God pronounce His decrees that you may understand
Thus Allah explains the laws of existence for you, so that you may use your reason.
In this way Allah makes His Signs clear to you, so that hopefully you will use your intellect.
Thus does Allah clarify His signs to you so that you may apply reason
Thus does God make His Revelations (and signposts of His way) clear to you, that you may understand (where your benefit lies and act accordingly)
Thus does Allah make His commandments clear to you so that you may abstain (from evil)
So God makes clear His signs for you; haply you will understand
That is how God clarifies his signs for you, so you may understand.
[See how] God clearly explains His Revelations so that you understand them
And God makes clear His signs to you, in order that you may understand
Allah thus makes His signs evident to youpl, that you may reason.
Thus does God explain to you His signs; haply ye may understand
This is how Allah explains His verses to you so that you may understand
Thus Allah makes His signs clear for you so that perhaps you may understand.
Thus God declareth his signs unto you, that ye may understand
Thus does Allah explain to you His revelations so that you may understand
Like this Allah clarifies to you His verses in order that you understand
Thus God maketh his signs clear to you that ye may understand
Thus Allah explains to you His Ayaat perchance you may use your intelligence
Thus, God makes manifest His signs to you so that perhaps you will be reasonable.
Thus, Allah clarifies for you His signs so you may use your intellect.
That’s how Allah makes His Revelations clear to you so that you may understand
Thus Allah makes clear His commandments for you: it is expected that you will use your common sense
Allah thus makes clear to you His messages that you may understand
Thus Allah makes clear to you His signs that you may understand
Thus does Allah clearly explain to you His Verses so that you understand.
Thus Allah makes His commandments clear to you so that you may understand
It is such that God clarifies to you His revelations that you may comprehend
It is such that God clarifies for you His revelations that you may comprehend.
It is such that God clarifies for you His revelations that you may comprehend.
Like that God clarifies to you His verses/evidences , maybe you reason/understand/ comprehend
In this way God makes clear unto you His messages, so that you might [learn to] use your reason
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Thus, Allah makes evident His signs to you, that possibly you would consider
Thus Allah expoundeth unto you His revelations so that ye may understand
Thus does God explain His revelations to you so that perhaps you will have understanding
This is how Allah makes His verses clear to you, so that you may understand
This is how Allâh shows you His signs so that you may be able to perceive (the intended meaning of them).
Thus, Allah clearly explains His revelation to you, so that you would understand
That is how Allâh shows you His Signs so that you may achieve a higher level of consciousness.
Thus, Allah explicates to you people His revelations that you may hopefully reflect
This is how Allah explains His verses for you, so that you might understand
This is how Allah makes His revelations clear to you, so perhaps you will understand.
This is how Allah explains His signs for you to consider.
Thus God makes known to you His revelations that you may grow in understanding
GOD thus explains His revelations for you, that you may understand.
God thus makes his revelations clear to you, so that you might understand.
God thus makes His revelations clear to you so that you might understand.
Allah thus demonstrates His verses for you, perhaps you may be reasoning.
Thus Allah makes clear to you His Signs, so that you might understand
Not available
Thus, Allah makes His Revelations clear for you. Now, it is up to you to use your intellect
Allah thus makes clear to you His communications that you may understand
Thus does ALLAH make HIS commandments clear to you that you may understand
Thus does God make clear unto you His signs, that haply you may understand
Like this Allah makes His Signs clear to you: So that you may understand
Thus does God clarify His verses for you, so you may use your reason.
God thus explains His revelations to you, so that you may understand
Thus does Allah make clear to you His verses that you might use reason
Thus God explains to you His signs; perhaps you may become intelligent.
Thus doth God Make clear His Signs to you: In order that ye may understand
Thus doth Allah Make clear His Signs to you: In order that ye may understand
32
Fighting for Truth
۞ أَلَمۡ تَرَ إِلَى ٱلَّذِینَ خَرَجُوا۟ مِن دِیَـٰرِهِمۡ وَهُمۡ أُلُوفٌ حَذَرَ ٱلۡمَوۡتِ فَقَالَ لَهُمُ ٱللَّهُ مُوتُوا۟ ثُمَّ أَحۡیَـٰهُمۡۚ إِنَّ ٱللَّهَ لَذُو فَضۡلٍ عَلَى ٱلنَّاسِ وَلَـٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا یَشۡكُرُونَ ٢٤٣
[Prophet], consider those people who abandoned their homeland in fear of death, even though there were thousands of them. God said to them, ‘Die!’ and then brought them back to life again; God shows real favour to people, but most of them are ungrateful
Have you (O Muhammad) not looked at those (people of Israel) who went from their homes in thousands for fear of death? Allah said to them: "Die". And then He revived them (to life). Surely, Allah is Bountiful to mankind, but most people don’t give thanks.
Bethinkest thou not of those Who Went forth from their habitations, and they were in their thousands, to escape death Then Allah said unto them: die and thereafter quickened them. Verily Allah is Gracious unto men; albeit most men give not thanks
Have you never thought of men who went out of their homes as a measure of safety against death, and they were thousands, to whom God said: "Die," then restored them to life? Indeed God bestows His blessings on men; only most men are not grateful
Did you not see the thousands who abandoned their homes out of fear of death? Allah said to them ‘Die’ and then brought them back to life. Undoubtedly, Allah is bountiful to mankind, but most of them do not appreciate (the bounty that is provided).
What do you think about those who left their homes in thousands in fear of death? Allah said to them, ´Die!´ and then brought them back to life. Allah shows great favour to mankind, but most people are not grateful.
Have you not regarded those who left their homes in thousands, apprehensive of death, whereupon Allah said to them, ‘Die,’ then He revived them? Indeed Allah is gracious to mankind, but most people do not give thanks
Do you not call to mind those who went forth from their habitations for fear of death even though they were in thousands? God said to them "Die!", then He restored them to life. Indeed God is gracious to humankind, but most of humankind do not give thanks
Have you not considered the case of those (Israelites) who (in their exodus) fled from their homes (in Egypt with Moses) and they were (a congregation of) thousands, for fear of death? Then Allah said to them, `Die', (with the result that this generation perished while wandering in the wilderness for forty years). Then (from the next generation) He revived them, (and made them inherit the Promised land). Allah is Munificent to people; but most of the people give (Him) no thanks
Hast thou not regarded those who went forth from their habitations in their thousands fearful of death? God said to them, 'Die!' Then He gave them life. Truly God is bounteous to the people, but most of the people are not thankful
Have you not considered those who left their homes, and they were thousands, while they were afraid of death? God said to them: “Die.” Then He brought them back to life. Indeed, God is gracious to people, but most people are not thankful.
Think about those Israelites who were afraid of “Exodus” God made them die and then brought them back to life to show them their baseless fear. God is really kind to mankind but not lot of people know that
Did you not turn your vision to those who abandoned their homes, though they were thousands, for fear of death? God said to them, “Die.” Then He restored them to life, for God is full of bounty to humanity. But most of them are ungrateful
Have yousg not seen those who departed their homes by the thousands, for fear of death? So Allah said to them, “Die,” then He revived them. Most surely, Allah is Gracious towards mankind, but most of mankind do not thank.
Dost thou not look at those who left their homes by thousands, for fear of death; and God said to them 'Die,' and then He quickened them again? Verily God is Lord of grace to men, but most men give no thanks
Did you (O dear Prophet Mohammed - peace and blessings be upon him) not see those who left their homes, whereas they numbered in thousands, fearing death? So Allah said to them, "Die"; He then brought them back to life; indeed Allah is Most Munificent towards mankind, but most men are ungrateful
Have you not seen those who fled from their homes in thousands for fear of the death and Allah said to them, “Die” and then He brought them back to life and truly Allah indeed is Master of favor unto the mankind but most of the mankind does not offer gratitude.
Hast thou not considered those, who left their habitations, -- and they were thousands -- for fear of death? And God said unto them, die; then he restored them to life, for God is gracious towards mankind; but the greater part of men do not give thanks
Do you not look at those who left their homes by thousands, for fear of death; and Allah said to them "Die," and then He quickened them again? Verily Allah is Lord of Grace to men, but most men give no thanks
Haven't you seen those who went out from their homes in their thousands cautious of death? Allah said to them: 'Die, ' and then He revived them. Surely, Allah is Bountiful to the people, but most people do not thank
Hast thou not thought on those who quitted their dwellings - and they were thousands - for fear of death? God said to them, "Die:" then He restored them to life, for full of bounty towards man is God. But most men give not thanks
Didn’t you watch the people who abandoned their houses while they were in thousands (for) fear of death. So Allah said to them: “Do die.” Then He restored them to life. Certainly Allah is full of grace to mankind. But majority of the people do not pay thanks
Hast thou not considered those who went forth from their abodes while they were in the thousands being fearful of death? And God said to them: Die! Again, He gave them life. Truly, God is Possessor of Grace for humanity except most of humanity gives not thanks.
Are you not aware of thousands of people who left their homes for fear of death? Allah said to them, “Die,” and then He restored them to life. Truly, Allah is unlimited in bounty to humanity. Most people are ungrateful.
Have you reflected on the case of thousands of people (Israelites) who fled their homes for fear of death? Allah said to them: "Die" (gave them death). Then He gave them life again. Surely Allah is bountiful to mankind, but most of the people are ungrateful
Have you ever reflected upon the case of those who fled their homes for fear of death, and they were thousands in number? So Allah said to them, "Die"; then He again gave them life. Indeed Allah is bountiful to mankind, but most of the people are ungrateful
Hast thou not considered those who went forth from their homes, and they were thousands, for fear of death. Then Allah said to them, Die. Then He gave them life. Surely Allah is Gracious to people, but most people are not grateful
Did you not consider those who went out of their houses in thousands, fearing death? So Allah said to them, "Die," then He brought them (back) to life, Allah is certainly Gracious to human beings but the majority of human beings is not grateful.
Haven't you observed those who left their homes, in their thousands, fearing death? Allah then told them, "Die". He then brought them back to life. Indeed, Allah showers favours after favours on mankind, but most mankind fail to be grateful
(O Beloved!) Have you not seen the people who went out of their houses, fearing death, though they were in thousands? Allah commanded them: ‘Die,’ (and they died). Then He restored them to life. Surely, Allah is Most Bountiful towards mankind, but most of them do not give (Him) thanks
Did you not see those who left their homes in groups, all the while they were weary of death; so God said to them: "Die," then He resurrected them. God has great favour over the people, but most people are not thankful
Did you not see those who left their homes in groups, all the while they were fearful of death; so God said to them: "Die," then He resurrected them. God has bestowed a great grace over the people, but most of the people are not thankful.
Did you not note those who left their homes in groups, all the while they were fearful of death; so God said to them: "Die," then He resurrected them. God has bestowed a great grace over the people, but most of the people are not thankful.
Do you not see/understand to those who got out from their homes/countries/tribes/places , and they are thousands , fearing/cautioning the death, so God said to them: "Die." Then He revived them. That God (is owner) of grace/favour/blessing on the people, and but most of the people do not thank/be grateful
ART THOU NOT aware of those who forsook their homelands in their thousands for fear of death-whereupon God said unto them, "Die," and later brought them back to life? Behold, God is indeed limitless in His bounty unto man -but most people are ungrateful
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Have you not regarded the ones who went out of their residences and they were in thousands, wary of death. So, Allah said to them, "Die." Thereafter He gave them life. Surely Allah is indeed The Owner of Grace over mankind, but most of mankind do not thank (Him)
Bethink thee (O Muhammad) of those of old, who went forth from their habitations in their thousands, fearing death, and Allah said unto them: Die; and then He brought them back to life. Lo! Allah is a Lord of Kindness to mankind, but most of mankind give not thanks
(Muhammad), consider the thousands who left their homes for fear of death, who were then caused by God to die and brought back to life. God is generous to men but most people are not grateful
Have you not seen those who left their homes, while they were in thousands, to escape death? So, Allah said to them, .Be dead. Then He raised them alive. Surely, Allah is gracious to people, but most of the people are not grateful
Have you not considered those who left their homes in thousands for fear of death? Allâh said unto them, "Die"; and then He brought them back to life. Indeed, Allâh is full of bounty to the people, but most of the people do not express their gratitude (to Him for His endless blessings).
Are you not aware of (the fate of) those who, because of the fear of death, fled their homes in thousands. Allah said to them, "Die!" Then He restored them back to life. Indeed, Allah is full of kindness and grace for mankind. But most of the people do not offer thanks
Have you not considered those who left their homes in thousands for fear of death? Allâh said to them: ‘Die!’ Then He brought them back to life. Indeed, Allâh is All-Gracious to the people, but most of them are impious.
Have you not seen, O Muhammad, into the event of those who fled their dwellings by the thousands in the face of hostility from the enemy of faith in fear of death? Consequently, Allah pronounced them dead and their hopes died as well. Then in mercy He revived their hopes and infused renewed life into them. Indeed, Allah’s efficacious grace abounds in people but most of them show no gratitude nor do their hearts surge, responding thankfully
Haven ’tyou seen those who left their homes in their thousands for fear of death, and Allah said to them: “Die!” And then He brought them back to life? Allah is very gracious to people, but they are ungrateful.
Have you ˹O Prophet˺ not seen those who fled their homes in the thousands for fear of death? Allah said to them, “Die!” then He gave them life. Surely Allah is ever Bountiful to humanity, but most people are ungrateful.
What do you make of those who left their homes in thousands trying to avoid death? Allah said to them: die, then he revived them, for Allah is full of generosity towards people, but most people give no thanks.
Consider those that fled their homes in their thousands for fear of death. God had said to them: ‘You will die,‘ and then He brought them back to life. Surely God is bountiful to mankind, but most do not give thanks
Have you noted those who fled their homes - though they were in the thousands - fearing death? GOD said to them, "Die," then revived them. GOD showers His grace upon the people, but most people are unappreciative.
Did you not see the thousands who left their homes to avoid death? God told them, "Die." Then he made them alive again. God is gracious to people, but most people do not give thanks.
Did you not see the thousands who left their homes to avoid death? God told them, “Die.” Then He made them alive again. God is gracious to people, but most people do not give thanks.
Have you not seen those who exit out from their homes, while they are thousands, cautious of death? So, Allah said to them, “Die.” Then He gave life to them. Surely Allah is the possessor of bounty upon the people, but most of the people are not thankful.
Have you not considered those (of old) who fled their homes, though they were thousands (in number) , for fear of death? Then Allah said to them: ' Die! ' (and they died) ; then He restored them to life. Truly Allah is gracious to people, but most people are not thankful.
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The Ideal Society that you establish shall have sound socio-economic fabric and Rule of Law. That would enable you to thwart aggression from any quarters. You won't then, behave cowardly like those who were thousands in numbers, but when challenged by the enemy, they ran in droves leaving their homes behind. They feared death. Then they realized that the Divine Law of mortality is inescapable, hence the fear of death is vain. Soon, they stood up on their feet and defeated the enemy. They lived again. Allah's Guidance is a Bounty to mankind but the majority of the people do not realize and appreciate this fact
Have you not considered those who went forth from their homes, for fear of death, and they were thousands, then Allah said to them, Die; again He gave them life; most surely Allah is Gracious to people, but most people are not grateful
Hast thou not heard of those who went forth from their homes, and they were thousands, fearing death? And ALLAH said to them, `Die', Then HE brought them to life. Surely ALLAH is Gracious to men, but most men are not grateful
Hast thou not seen those who left their homes by the thousands fearing death? Whereupon God said to them, “Die,” then revived them. Truly God is Possessed of Bounty for mankind, but most of mankind do not give thanks
Did you not turn your vision to those who abandoned their homes. Though they were thousands (in number), for fear of death? Allah said to them: "Die." Then He restored them to life. Truly, Allah is full of kindness to mankind, but most of them are ungrateful
Didn’t you consider those who fled their homes in the thousands, fearing death? God said to them, “Die,” and then He revived them. God is full of grace towards people, but most people are not appreciative.
Have you not considered those who fled their homes, by the thousands, fearful of death? God said to them, 'Die.' Then He revived them. God is Gracious towards the people, but most people are not appreciative
Have you not considered those who left their homes in many thousands, fearing death? Allah said to them, "Die"; then He restored them to life. And Allah is full of bounty to the people, but most of the people do not show gratitude
Did you not see those who went out of their homes in fear of death? And they were in thousands. Then God said to them, 'Die,' then He gave them life. Indeed, God is surely a possessor of grace upon mankind, but most of mankind do not give thanks.
Didst thou not Turn by vision to those who abandoned their homes, though they were thousands (In number), for fear of death? God said to them: "Die": Then He restored them to life. For God is full of bounty to mankind, but Most of them are ungrateful
Didst thou not Turn by vision to those who abandoned their homes, though they were thousands (In number), for fear of death? Allah said to them: "Die": Then He restored them to life. For Allah is full of bounty to mankind, but Most of them are ungrateful
وَقَـٰتِلُوا۟ فِی سَبِیلِ ٱللَّهِ وَٱعۡلَمُوۤا۟ أَنَّ ٱللَّهَ سَمِیعٌ عَلِیمࣱ ٢٤٤
Fight in God’s cause and remember that He is all hearing and all knowing
Fight in the way of Allah and know that Allah is All-Hearer, All-Knower.
And fight in the way of Allah and know that verily Allah is Hearing, Knowing
Fight in the way of God, and remember that God hears all and knows everything
Fight in the way of Allah and know well that Allah is the Sami and the Aleem.
Fight in the Way of Allah. Know that Allah is All-Hearing, All-Knowing.
Fight in the way of Allah, and know that Allah is all-hearing, all-knowing
(Do not act in fear of death; rather,) fight in God’s cause, and know that God is All-Hearing, All-Knowing
And fight in the cause of Allah, and know that Allah is All-Hearing, All-Knowing
So fight in God's way, and know that God is All-hearing, All-knowing
And fight in God's way and know that God hears all and knows all.
Fight for the cause of your Lord and know that God hears everything and knows everything
Then strive in the cause of God, and know that God hears and knows all things
And combatpl in the way of Allah, and know that Allah is All-Hearing, All-Knowing.
Fight then in God's way, and know that God both hears and knows
And fight in Allah's cause and know well that Allah is All Hearing, All Knowing
And fight in the way of Allah and know that Allah is All-hearing, All-knowing.
Fight for the religion of God, and know that God is he who heareth and knoweth
Fight then in the way of Allah, and know that Allah is both Hearer and Knower
Fight in the way of Allah. And know that Allah is the Hearer and the Knower
Fight for the cause of God; and know that God is He who Heareth, Knoweth
And ‘fight to kill’ in the way of Allah and beware that certainly Allah is All-Hearer, All-Knower
So fight in the Way of God, and know that God is Hearing, Knowing.
Fight in the way of Allah. Know that Allah is All-hearing, the All-knowing.
O believers, fight in the path of Allah without fear of death and bear in mind that Allah hears and knows everything
O Muslims, fight in the way of Allah and know that Allah hears everything and knows everything
And fight in the way of Allah, and know that Allah is Hearing, Knowing
And fight in the way of Allah and know that Allah is Hearing, Knowing.
And fight, in Allah's way, and rest assured that Allah hears, knows
And, (O Muslims,) fight in the way of Allah (to establish peace and safeguard human dignity) and know that Allah is All-Hearing, All-Knowing
And fight in the cause of God and know that God is the Hearer, the Knowledgeable
And fight in the cause of God and know that God is the Hearer, the Knowledgeable.
And fight in the cause of God and know that God is the Hearer, the Knowledgeable.
And fight/kill in God's way/road/sake, and know that God (is) hearing/listening, knowledgeable
Fight, then, in God's cause, and know that God is all-hearing, all-knowing
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And fight in the way of Allah and know that Allah is Ever-Hearing, Ever-Knowing
Fight in the way of Allah, and know that Allah is Hearer, Knower
Fight for the cause of God and know that God is All-hearing and All-knowing
Fight in the way of Allah, and know that Allah is All-Hearing, All-Knowing
Fight for (serving) the cause of Allâh, and know that Allâh is All-Hearing, All-Knowing.
Fight for the cause of Allah, and know (for sure) that Allah is all-Hearing, and all-Knowing
Fight in the cause of Allâh and know that Allâh is All-Hearing, All-Knowing.
Therefore, fight in Allah’s cause and make it the core of your purpose, and realise that Allah is Sami‘un and 'Alimun
Fight in the cause of Allah, and remember He is the Hearer, the Knower
Fight in the cause of Allah, and know that Allah is All-Hearing, All-Knowing.
So fight in the way of Allah and know that Allah hears and knows.
Fight for the cause of God, and know that He assuredly hears all and knows all.
You shall fight in the cause of GOD, and know that GOD is Hearer, Knower.
Fight in God's path, and know that God hears all and knows all.
Fight in God’s path, and know that God hears all and knows all.
And fight in Allah’s pathway, and know that Allah is Hearer, Knowledgeable.
And fight in the way of Allah, and know that Allah is All-Hearing, All-Knowing
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We had told them, "Fight in the Cause of Allah, and know that Allah is Hearer, Knower." Fight in self-defense, and against oppression and aggression (2:190-194)
And fight in the way of Allah, and know that Allah is Hearing, Knowing
And fight in the cause of ALLAH and know that ALLAH is All-Hearing, All-Knowing
So fight in the way of God, and know that God is Hearing, Knowing
Then fight in the cause of Allah, and know that Allah hears and knows all things
Fight in the cause of God, and know that God is All-Hearing, All-Knowing.
Fight in the cause of God, and know that God is Hearing and Knowing
And fight in the cause of Allah and know that Allah is Hearing and Knowing
So fight in God's way, and know that God is hearing, knowing.
Then fight in the cause of God, and know that God Heareth and knoweth all things
Then fight in the cause of Allah, and know that Allah Heareth and knoweth all things
مَّن ذَا ٱلَّذِی یُقۡرِضُ ٱللَّهَ قَرۡضًا حَسَنࣰا فَیُضَـٰعِفَهُۥ لَهُۥۤ أَضۡعَافࣰا كَثِیرَةࣰۚ وَٱللَّهُ یَقۡبِضُ وَیَبۡصُۜطُ وَإِلَیۡهِ تُرۡجَعُونَ ٢٤٥
Who will give God a good loan, which He will increase for him many times over? It is God who withholds and God who gives abundantly, and it is to Him that you will return
Who will lend Allah a beautiful loan so that He will multiply it to him many times? Allah decreases or increases (your provisions), and to Him you shall return.
Who is he that will lend unto Allah a goodly loan, so that he will multiply it unto him manifold And Allah scanteth and amplifieth, and unto Him ye shall be returned
Who will give a goodly loan to God which He might double many times? For God withholds and enlarges, and to Him you will return
Who will want to lend Allah a good loan and receive it back in manifold! It is Allah who constricts (contraction and restriction within the ego; the Qabid) and grants relief (opens, expands, spreads with the Names; the Basit)... To Him you will be returned!
Is there anyone who will make Allah a generous loan so that He can multiply it for him many times over? Allah both restricts and expands. And you will be returned to Him.
Who is it that will lend Allah a good loan that He may multiply it for him severalfold? And Allah tightens and expands [the means of life], and to Him you shall be brought back
Who is he that (by spending out of his wealth purely in God’s cause) lends to God a handsome loan that He will return after multiplying it for him manifold? God straitens (your means of livelihood), and He enlarges it; (in either case) you are being returned to Him
Who is there that (performs for Allah an act of the noblest virtue and) cuts off a portion of his goodly gifts for Allah so He multiplies it to him manifold. And Allah receives (the sacrifices) and amplifies and to Him you shall be made to return (to get the amplified reward of your deeds)
Who is he that will lend God a good loan, and He will multiply it for him manifold? God grasps, and outspreads; and unto Him you shall be returned
Who is he that lends God a good loan, so that He multiplies it for him many times? And God withholds and expands (what He wants for whom He wants), and you will be returned to Him.
Have you ever thought about those [Israelites] who fled their [God given] homes [and refused the order of God to fight against the Philistines and earn their homes] in spite of the fact that they were thousands [and had numerical superiority over the disbelievers]? God [was so disappointed at that that] said to them: “Die” [and they lived like dead people for forty years wondering in the desert.] Then God [out of mercy] gave them life [and appointed brave leaders such as David for them to defeat the disbelievers of Phalestines.] Indeed God showers people with His blessing but most of them do not realize it [and in consequence are not grateful.]
Who will loan to God a handsome loan which God will double to his credit and multiply many times? It is God Who gives you want or plenty. And to Him will be your reversion
Who is it that will lend Allah a good loan? (So) that He may multiply it for him manifold, for Allah withholds and extends, and to Him youpl are returned.
Who is there that will lend to God a good loan? He will redouble it many a double; God closes His hand and holds it out, and unto Him shall ye return
Is there someone who will lend an excellent loan to Allah, so that He may increase it for him several times over? And Allah restricts and eases (the sustenance) - and it is to Him that you will return
Who is the one who will loan unto Allah a most excellent loan so that He may multiply it for him many many times and it is Allah who contracts and expands and unto Him you shall be returned.
Who is he that will lend unto God on good usury? Verily he will double it unto him manifold; for God contracteth and extendeth his hand as he pleaseth, and to him shall ye return
Who is there that will lend to Allah a goodly loan? He will increase it many times; Allah closes His hand and holds it out (i.e. He gives want or plenty), and unto Him shall you return
Who is he that will lend Allah a good loan! He will multiply it many multiples! Allah grasps and outspreads and to Him you shall be returned
Who is he that will lend to God a goodly loan? He will double it to him again and again: God is close, but open handed also: and to Him shall ye return
Who is he that gives to Allah a loan, a loan not subject to demand. So Allah will increase it to his credit, a very much increase. And it is Allah who constricts or expands and to Him you shall be returned
Who is he who will lend God a fairer loan that He will multiply it for him manifold times? And God seizes and extends and you are returned to Him.
Who will offer to Allah a handsome loan, so that He will replace it, multiplied many times? Allah denies and grants. To Him you will return.
Who will loan to Allah a beautiful loan which Allah will increase many fold? Allah alone can decrease and increase wealth, and to Him you all shall return
Who is there among you who will lend to Allah a good loan that He may return it after multiplying it manifold? Allah alone can decrease and increase (wealth) and to Him you shall all return
Who is it that will offer to Allah a goodly gift, so He multiplies it to him manifold? And Allah receives and amplifies, and to Him you shall be returned
Who is there who would loan to Allah a good loan so that He will multiply for him, multiplying it many times, and Allah straitens and enlarges, and towards Him you will return.
Who is there to lend a good loan to Allah, which He will repay in multiples thereof? And it is Allah Who takes possession of things and amplifies them, and to Him you shall be returned.
Who is he that will lend to Allah a generous loan? He will, then, multiply it for him manifold. And Allah alone decreases and increases (your sustenance) and towards Him will you be returned
Who will lend God a loan of goodness that He may multiply it for him many times over God collects and He distributes, and to Him you will return
Who will lend God a loan of righteousness that He may multiply it for him many times over? God collects and He distributes, and to Him you will return.
Who will lend God a loan of righteousness that He may multiply it for him many times over? God collects and He distributes, and to Him you will return.
Who (is) that who lends/advances God a good loan/advance, so He (God) doubles/multiplies it for him many doubles/multiples, and God holds/tightens and spreads/widens , and to Him you are being returned
Who is it that will offer up unto God a goodly loan, which He will amply repay, with manifold increase? For, God takes away, and He gives abundantly; and it is unto Him that you shall be brought back
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Who is he who will lend Allah a fair loan, so He will double it for him manifold? And Allah grasps and outspreads; and to Him you will be returned
Who is it that will lend unto Allah a goodly loan, so that He may give it increase manifold? Allah straiteneth and enlargeth. Unto Him ye will return
One who generously lends to God will be paid back in many multiples of the loan. It is God who reduces and expands things and to Him you will all return
Who is the one who would give Allah a good loan so that Allah multiplies it for him many times? Allah withholds and extends, and to Him you are to be returned
Who is he that will lend to Allâh a goodly loan so that He will multiply it greatly for him many times over? It is Allâh who reduces and enriches, and to Him, you are (destined) to be brought back.
Is there any one among you who would lend Allah a (handsome) virtuous loan, so He may multiply it many times for you? Allah it is, Who ceases or eases (your livelihood, and your earnings). Before Him, you shall all be made to return
And who is he that will lend to Allâh a goodly loan which He will multiply it greatly for him many times over? It is Allâh who reduces and enriches. And to Him you shall be returned.
Who would like to lend Allah all the benevolence and pious deeds he can toward future security and Allah shall reimburse him multi-fold! Allah is He Who reduces to poverty causing want, and He also brings abundance and supplying want, and back to Him shall all of you return
Who will offer Allah a loan, a beautiful loan, He will multiply its reward many times over. Allah withholds His favour, or He gives plenty, and to Him you will return
Who will lend to Allah a good loan which Allah will multiply many times over? It is Allah ˹alone˺ who decreases and increases ˹wealth˺. And to Him you will ˹all˺ be returned.
Who will lend Allah a good loan, so that He will increase it for him manifold? Allah tightens and expands (the provision), and you return to Him.
Who will grant God a generous loan? He will repay him many times over. God gives abundantly and in scant measure. To Him shall you be recalled
Who would lend GOD a loan of righteousness, to have it repaid to them multiplied manifold? GOD is the One who provides and withholds, and to Him you will be returned.
Who will make a good loan to God, which He will repay many times over? It is God who withholds, and it is He Who gives abundantly, and it is to Him you will return.
Who will make a good loan to God, which He will repay many times over? It is God who withholds, and it is He Who gives abundantly, and it is to Him you will return.
Who is the one who will lend Allah a fineness loan, so He will multiply it for him many multiplications? And Allah holds and expands, and to Him you will be returning.
Who is he that will lend to Allah a goodly loan, so He will multiply it for him manifold? And Allah straitens and extends and unto Him you will be rerurned
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Who comes forward and gives a beautiful loan to Allah that He shall multiply it many times? The Divine Order in the society pays you handsome dividends. Add to this, the tremendous Reward in the Hereafter. The wealth of nations and individuals is not exempt from the Laws of Allah. Every step of the way you are returning to Him
Who is it that will offer of Allah a goodly gift, so He will multiply it to him manifold, and Allah straitens and amplifies, and you shall be returned to Him
Who is it that will lend ALLAH a goodly loan that HE may multiply it for him manifold? And ALLAH receives and enlarges. And to HIM shall you be made to return
Who shall lend unto God a goodly loan, which He will multiply for him many times over? And God withholds and outstretches, and unto Him shall you be returned
Who is he who will loan to Allah a beautiful loan, which Allah will double to his credit and multiply many times? It is Allah Who gives (you) want or plenty, and to Him shall be your return
Who will offer God a loan of righteousness, which He will multiply for him manifold? God constricts and expands, and to Him, you will be returned.
Who is he who will offer God a generous loan, so He will multiply it for him manifold? God receives and amplifies, and to Him you will be returned
Who is it that would loan Allah a goodly loan so He may multiply it for him many times over? And it is Allah who withholds and grants abundance, and to Him you will be returned
Who is that, the one who will lend a good loan to God? So He will double it for him many, many times; and God closes His hand and He extends, and to Him you shall return.
Who is he that will loan to God a beautiful loan, which God will double unto his credit and multiply many times? It is God that giveth (you) Want or plenty, and to Him shall be your return
Who is he that will loan to Allah a beautiful loan, which Allah will double unto his credit and multiply many times? It is Allah that giveth (you) Want or plenty, and to Him shall be your return
أَلَمۡ تَرَ إِلَى ٱلۡمَلَإِ مِنۢ بَنِیۤ إِسۡرَ ٰۤءِیلَ مِنۢ بَعۡدِ مُوسَىٰۤ إِذۡ قَالُوا۟ لِنَبِیࣲّ لَّهُمُ ٱبۡعَثۡ لَنَا مَلِكࣰا نُّقَـٰتِلۡ فِی سَبِیلِ ٱللَّهِۖ قَالَ هَلۡ عَسَیۡتُمۡ إِن كُتِبَ عَلَیۡكُمُ ٱلۡقِتَالُ أَلَّا تُقَـٰتِلُوا۟ۖ قَالُوا۟ وَمَا لَنَاۤ أَلَّا نُقَـٰتِلَ فِی سَبِیلِ ٱللَّهِ وَقَدۡ أُخۡرِجۡنَا مِن دِیَـٰرِنَا وَأَبۡنَاۤىِٕنَاۖ فَلَمَّا كُتِبَ عَلَیۡهِمُ ٱلۡقِتَالُ تَوَلَّوۡا۟ إِلَّا قَلِیلࣰا مِّنۡهُمۡۚ وَٱللَّهُ عَلِیمُۢ بِٱلظَّـٰلِمِینَ ٢٤٦
[Prophet], consider the leaders of the Children of Israel who came after Moses, when they said to one of their prophets, ‘Set up a king for us and we shall fight in God’s cause.’ He said, ‘But could it be that you would not fight, if it were ordained for you?’ They said, ‘How could we not fight in God’s cause when we and our children have been driven out of our homeland?’ Yet when they were commanded to fight, all but a few of them turned away: God has full knowledge of those who do wrong
Have you not thought about the group of the children of Israel after Moses? When they said to a prophet of theirs: "Appoint for us a king and we will fight in the way of Allah." He said: "Would you then refrain from fighting, if fighting is prescribed for you?” They said: "Why should we not fight in the way of Allah while we along with our children have been driven out from our homes?" But when fighting was prescribed for them, they turned back except a few of them. Allah is All-Aware of the wrongdoers.
Bethinkest thou not of the chiefs of the Children of Isra'il, after Musa? They said unto a Prophet of theirs: raise for us a king that we may fight in the way of God. He said: may it not be that if fighting were prescribed unto you, ye would not fight! They said: and wherefore shall we not fight in the way of God, whereas we have been driven forth from our habitations and children. Then when fighting was prescribed unto them, they turned away, save a few of them: and Allah is the Knower of the wrong-doers
Have you thought of the elders of Israel after Moses, and how they said to their apostle: "Set up a king for us, then we shall fight in the way of God?" He replied: "This too is possible that when commanded to fight you may not fight at all." They said: "How is it we should not fight in the way of God when we have been driven from our homes and deprived of our Sons?" But when they were ordered to fight they turned away, except for a few; yet God knows the sinners
Did you not see the group from the Children of Israel after the time of Moses, they had said to their Nabi, “Disclose for us a king (leader) and we will fight in the way of Allah.” The Nabi asked, “What if war is prescribed for you and you refrain from fighting?”... They said, “Why shouldn’t we fight in the way of Allah? Especially when we have been driven out of our homes and from our children!” But when war was prescribed upon them, except for a few of them, they turned away from fighting. Allah (as the One who created them with His Names) is Aleem (All Knowing) of the wrongdoers.
What do you think about the council of the tribe of Israel after Musa´s time when they said to one of their Prophets, ´Give us a king and we will fight in the Way of Allah!´? He said, ´Is it not possible that if fighting were prescribed for you, you would not fight?´ They said, ´How could we not fight in the way of Allah when we have been driven from our homes and children?´ But then when fighting was prescribed for them, they turned their backs — except for a few of them. Allah knows the wrongdoers.
Have you not regarded the elite of the Israelites after Moses, when they said to their prophet, ‘Appoint for us a king, that we may fight in the way of Allah.’ He said, ‘May it not be that you will not fight if fighting were prescribed for you?’ They said, ‘Why should we not fight in the way of Allah, when we have been expelled from our homes and [separated from] our children?’ So when fighting was prescribed for them, they turned back except a few of them, and Allah knows best the wrongdoers
Do you not consider what happened with the elders of the Children of Israel after Moses: once they appealed to a Prophet chosen for them, saying: "Set up for us a king and we will fight in God’s cause." He said: "Is it possible you would hold back from fighting, if fighting were prescribed for you?" They said: "Why should we not fight in God’s cause when we have been driven from our habitations and our children?" But when fighting was prescribed for them, they did turn away, except a few of them. God has full knowledge of (such) wrongdoers
Have you not considered (the case of) the Chiefs of the Children of Israel (who lived) after (the time of) Moses? When they said to a Prophet of theirs, (- Samuel), `Appoint for us a controlling authority that we may fight in the cause of Allah.' He said, `Is it not likely, that if fighting is prescribed for you, you will not fight?' They said, `And what reason have we that we should not fight in the cause of Allah, and we have been indeed driven forth from our homes and (parted from) our children?' Yet, when fighting was prescribed for them, they backed out except a few of them. And Allah knows the unjust well
Hast thou not regarded the Council of the Children of Israel, after Moses, when they said to a Prophet of theirs, 'Raise up for us a king, and we will fight in God's way.' He said, 'Might it be that, if fighting is prescribed for you, you will not fight?' They said, 'Why should we not fight in God's way, who have been expelled from our habitations and our children?' Yet when fighting was prescribed for them, they turned their backs except a few of them; and God has knowledge of the evildoers
Have you not seen that after Moses, the leaders of children of Israel told their prophet: “Appoint a king for us, and we will fight in God's way.” He said: “Is it possible that you will not fight if you are prescribed to fight?” They said: “Why should we not fight in God's way while we are driven out of our homes and from our children?” But when the fight was prescribed to them, they turned away (refused) except a few of them. God knows the wrongdoers.
Have you ever thought about the [attitude and the behavior of the] leaders of Israel after Moses? They asked their Prophet [Samuel, who had become old and not capable of fighting,] to beg the Lord to bless them with a king to lead them in fight in the cause of God. When their prophet asked about weather or not they will stick to their promise to fight they replied: “How could we refuse to fight when we are driven out of our land [by the Amalikites about 1,B.C.] and separated from our family?” However, when God gave them the permission to fight, the majority turned away. God is aware of what unjust people do
Have you not turned your vision to the leaders of the Children of Israel after Moses? They said to a prophet among them, “Appoint for us a king, so that we may fight in the cause of God.” He said, “Is it possible that if you were asked to fight that you will not fight?” They said, “How could we refuse to fight in the cause of God, seeing that we were banished from our homes and from our families?” But when they were asked to fight, they turned back, except a small group among them, but God has full knowledge of those who do wrong
Have yousg not seen the chiefs of the Children of Israel after Moses, when they said to a prophet of theirs, “Appoint a king for us, and we will combat in the way of Allah.”? He said, “Would you perhaps, in case combat is prescribed upon you, not combat?” They said, “Why would we not combat in the way of Allah when we were evicted from our homes along with our children?” But when combat was prescribed upon them, they turned away, except for a few of them. For Allah is All-Knowing of the unjustpl.
Dost thou not look at the crowd of the children of Israel after Moses time, when they said to a prophet of theirs, 'Raise up for us a king, and we will fight in God's way?' He said, 'Will ye perhaps, if it be written down for you to fight, refuse to fight?' They said, ' And why should we not fight in God's way, now that we are dispossessed of our homes and sons?' But when it was written down for them to fight they turned back, save a few of them, and God knows who are evildoers
Did you (O dear Prophet Mohammed - peace and blessings be upon him) not see a group of the Descendants of Israel, after Moosa? When they said to one of their Prophets (Shamueel - Samuel), "Appoint a king for us so that we may fight in Allah’s way"? He said, "Do you think you would refrain from fighting if it is made obligatory for you?" They said, "What is the matter with us that we should not fight in Allah’s cause, whereas we have been driven away from our homeland and our children?" So when fighting was ordained for them, they all turned away, except a few; and Allah is Well Aware of the unjust
Have you not seen the chieftains among the children of Israel after Moses when they said to a prophet of theirs, “Raise for us a king that we may fight in the way of Allah.” He said, “What if the fighting is prescribed upon you that you may not fight.” They said, “What is the manner with us that we will not fight in the way of Allah when we have been driven out of our homes and away from our children?” But when the fight was prescribed upon them they turned away except a few of them and Allah is All-knowing about those who wrong their own souls.
Hast thou not considered the assembly of the children of Israel, after the time of Moses; when they said unto their prophet Samual, set a king over us, that we may fight for the religion of God? The prophet answered, if ye are enjoined to go to war, will ye be near refusing to fight? They answered, and what should ail us that we should not fight for the religion of God, seeing we are dispossessed of our habitations, and deprived of our children? But when they were enjoined to go to war, they turned back, except a few of them: And God knew the ungodly
Do you not look at the chiefs of the children of Israel after Moses´ time, when they said to a prophet of theirs (Samuel), "Raise up for us a king, and we will fight in Allah´s way?" He said, "Will you perhaps, if it be prescri
Have you not seen the congregation of the Children of Israel who demanded of one of their Prophets after (the death of) Moses? 'Raise up for us a king, ' they said, 'and we will fight in the way of Allah. ' He replied: 'Might it be that if fighting is written for you, you will not fight? ' 'Why shouldn't we fight in the way of Allah, ' they replied, 'when we and all our children have been driven from our dwellings? ' Yet, when fighting was written for them all except for a few, turned away. And Allah has knowledge of the harmdoers
Hast thou not considered the assembly of the children of Israel after the death of Moses, when they said to a prophet of theirs, "Set up for us a king; we will do battle for the cause of God?" He said, "May it not be that if to fight were ordained you, ye would not fight?" They said, "And why should we not fight in the cause of God, since we and our children are driven forth from our dwellings?" But when fighting was commanded them, they turned back, save a few of them: But God knew the offenders
Have you not looked towards the chiefs of the progeny of Israiel after (the time of) Musa when they said to a Prophet (appointed) over them: “Appoint for us an administrative head of state, we will do Qital in the cause of Allah.” (Their Prophet) said: “Would it happen with you that Qital is ordained on you (and) that you do not do Qital?” They said: “And what is with us that we do not make Qital in the cause of Allah when, without doubt, we have been turned out from our residences and our sons?” So when Qital was ordered for them, they turned back, except a minority among them. And Allah is fully Aware of the transgressors
Hast thou not considered the Council of the Children of Israel after Moses when they said to a Prophet of theirs: Raise up a king for us, and we will fight in the way of God. He said: Perhaps if fighting was prescribed for you, you would not fight. They said: Why should we not fight in the way of God when we were driven out of our abodes with our children. Then, when fighting was prescribed for them, they turned away, but for a few of them. And God is Knowing of the ones who are unjust.
Have you considered the leaders who were over the Children of Israel after the time of Moses? They said to a prophet [Samuel] who was among them, “Appoint a king for us so we may fight in the way of Allah.” He said, “If you were commanded to fight, is it possible that you would refuse to fight?” They answered, “How could we refuse to fight in the way of Allah, now that our homes and our families have been disrupted!” But when they were commanded to fight, they retreated, except for a small brigade. Allah has full knowledge of those who are wrong.
Have you not reflected on what the leaders of the children of Israel demanded from one of their Prophets after the death of Moses? "Appoint for us a king," they said, "and we will fight in the cause of Allah." The Prophet replied: "What if you refuse to fight when you are ordered to do so?" They replied, "How could we refuse to fight in the cause of Allah, while we along with our children were driven out of our homes?" But when, on their demand, they were ordered to fight, all refused except a few of them. Allah knows the evildoers
Have you also reflected upon the matter concerning the chiefs of the Israelites after (the death of) Moses? They said to their Prophet, "Appoint a king for us so that we may fight in the way of Allah." The Prophet asked them, "Might it be that you will not fight, if fighting is prescribed for you?" They replied, "How can it be that we would refuse to fight in the way of Allah when we have been turned out of our homes and separated from our children?" But (in spite of this assurance) when they were enjoined to fight, they all, except a few of them, turned their backs. And Allah knows each and everyone of these transgressors
Hast thou not thought of the leaders of the Children of Israel after Moses? When they said to a prophet of theirs: Raise up for us a king, that we may fight in the way of Allah. He said: May it not be that you will not fight if fighting is ordained for you? They said: And what reason have we that we should not fight in Allah's way and we have indeed been deprived of our homes and our children? But when fighting was ordained for them, they turned back, except a few of them. And Allah is Knower of the wrongdoers
Did you not consider the leaders from among the children of Israel after Musa, when they said to their prophet, "Raise for us a king (commander) that we may fight in the way of Allah." (The prophet) said, "Is it not possible, that if fighting is prescribed on you, then you will not fight?" They said, "And what (reason) is there for us for not fighting in the way of Allah when we have been driven out of our homes with our children?" But when fighting was prescribed upon them, they turned back except a few among them and Allah knows the unjust.
Wouldn't you like to know and deliberateh about the Chiefs of the Children of Israel, after Moses' time, when they spoke to their Prophet, "Appoint for us a king and we shall fight in Allah's way." The Prophet said, "What if you wouldn't fight when fighting is made obligatory upon you?" They said, "Why shouldn't we fight, when we've been driven away from our homes and from our children?" But when fighting was made obligatory upon them, they turned back on their promise, except for a few of them
(O Beloved!) Have you not seen the group of the Children of Israel who came after Musa (Moses)? When they said to their Prophet: ‘Appoint for us a king so that we may fight in the cause of Allah (under his command),’ the Prophet said (to them): ‘What, if you desist from fighting, once it is prescribed for you!’ They said: ‘What ails us that we should not fight in the cause of Allah when we have been driven away from our homes and children?’ But when fighting (against oppression and aggression) was made obligatory for them, all of them turned away, except a few. And Allah knows the wrongdoers full well
Did you not note the leaders of the Children of Israel after Moses, they said to their prophet: "Send us a king that we may fight in the cause of God;" he said: "Are you not concerned that if fighting is decreed upon you, you will then not fight" They said: "And why should we not fight in the cause of God when we have been driven out from our homes with our children." So it was, that when fighting was decreed for them they turned away, except for a few of them! God is fully aware of the wicked
Did you not note the leaders of the Children of Israel after Moses, they said to their prophet: "Send us a king that we may fight in the cause of God;" he said: "Are you not concerned that if fighting is decreed for you, you will then not fight?" They said: "And why should we not fight in the cause of God when we have been expelled from our homes along with our children." So it was, that when fighting was decreed for them they turned away, except for a few of them! God is fully aware of the wicked.
Did you not note the leaders of the Children of Israel after Moses, they said to their prophet: "Send us a king that we may fight in the cause of God;" he said: "Are you not concerned that if fighting is decreed for you, you will then not fight?" They said: "And why should we not fight in the cause of God when we have been expelled from our homes along with our sons." So it was, that when fighting was decreed for them they turned away, except for a few of them! God is fully aware of the wicked.
Do you not see/understand to the nobles/assembly from Israel's sons and daughters from after Moses, when they said to a prophet to them: "Send to us a king , we will fight/kill in God's way/road/sake." He said: "Did you maybe hope if the fighting/killing (is) written/dictated/ordered on you, that you do not fight/kill?"They said: "And why not for us (that) we not fight/kill in God's way/road/sake, and we had been brought out/forced from our homes/countries/tribes and our sons." So when the fighting/killing was written/dictated/ordered on them they turned away, except little/few from them, and God (is) knowledgeable with the unjust
Art thou not aware of those elders of the children of Israel, after the time of Moses, how they said unto a prophet of theirs, "Raise up a king for us, [and] we shall fight in God's cause"? Said he: "Would you, perchance, refrain from fighting if fighting is ordained for you?" They answered: "And why should we not fight in God's cause when we and our children have been driven from our homelands?" Yet, when fighting was ordained for them, they did turn back, save for a few of them; but God had full knowledge of the evildoers
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Have you not regarded the chiefs of the Seeds (Or: sons) of Israel) even after Musa, (Moses) as they said to a Prophet of theirs, "Send forth for us a king, (so that) we would fight in the way of Allah."He said, " Might it be that in case fighting is prescribed for you, you would not fight?" They said, "How is it that we would not fight in the way of Allah, and we have already been driven out of our residences and sons?" Yet, when fighting was prescribed for them, they turned away, except a few of them; and Allah is Ever-Knowing of the unjust
Bethink thee of the leaders of the Children of Israel after Moses, how they said unto a prophet whom they had: Set up for us a king and we will fight in Allah's way. He said: Would ye then refrain from fighting if fighting were prescribed for you? They said: Why should we not fight in Allah's way when we have been driven from our dwellings with our children? Yet, when fighting was prescribed for them, they turned away, all save a few of them. Allah is aware of evil-doers
(Muhammad), remember that group of the Israelites after Moses who demanded a Prophet of their own to appoint a king for them who would lead them in the fight for the cause of God. Their Prophet then said, "What if you are ordered to fight and you disobey?" They said, "Why should we not fight for the cause of God when we and our sons have been expelled from our homes?" However, when they were ordered to fight, all refused except a few among them. God knows well the unjust
Did you not see a group from the children of Isra‘il (Israel), after (the time of) Musa when they said to their prophet: .Appoint for us a king, so that we may fight in the way of Allah. He said: .Is it (not) likely, if fighting is enjoined upon you, that you would not fight. They said: .What is wrong with us that we would not fight while we have been driven away from our homes and our sons?. But, when fighting was enjoined upon them, they turned away, except a few of them, and Allah is Aware of the unjust
Have you not considered the chiefs of the ‘Children of Israel’ after ‘Moses’? They said unto one of their ‘Prophet’: "Sent to us a king and we will fight for (serving) the cause of Allâh." He said: "Is it not possible, if you were commanded to fight, you might not fight?" They said: "why should we not fight for (serving) the cause of Allâh since we and our children have been forced to flee our homes?" However, when fighting was prescribed for them, they turned away, except for a few of them. Allâh is All-Aware of those who are grossly unfair and morally wrong.
Are you not aware of the (undue demands of the) leaders of the Israelites after Musa? They said to their prophet, "Assign (and enthrone) someone as our king, so we may fight for the cause of Allah." (The Prophet) said, "Might it happen that you would (hesitate and) fail to fight, if fighting was actually prescribed for you?" They replied, "Is anything wrong with us? Why would we not fight for the cause of Allah? We, and our children, have been driven out of our homes!" Yet, except a few, they all turned away when fighting was actually ordained for them. Allah is very well aware of the evil doers
Have you not considered the chiefs of the Children of Israel after Moses? They said to one of their Prophet: ‘Send to us a king and we will fight in the cause of Allâh’. He said: ‘Is it not possible that if you were commanded to fight, you might not do so?’. They said: ‘Why should we not fight in the cause of Allâh since we and our children have been forced to flee our homes?’. However, when fighting was prescribed for them, they turned away, except for a few of them. Allâh is All-Aware of those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favor of their own whims.
Have you not seen, O Muhammad, into the discourse held by Bani Isra‘il’s chiefs with a prophet of their own sent to them after Mussa’s death? They said to him: "Nominate a king under whose power we can unite and fight in Allah’s cause." The Prophet said to them: "What if he is appointed and fighting is ordained and you refuse to fight?" They said: "But why should we not fight in Allah’s cause when we and our children have been expelled from our homes?" But when fighting was ordained they retracted their word and their true irreverent spirit betrayed them to their fall excepting a few; but Allah is wholly aware of the wrongful
Have you not considered the Jewish leaders who came after Musa. They said to a prophet of theirs: “Appoint a king so that we may fight in Allah’s way”. He said to them: “When fighting is ordained for you, will you fight?” They said: “Why would we not fight in the way of Allah when we and our children have been expelled from our homes?” When fighting was ordained for them, they turned away except for a few of them. Allah knows the disobedient.
Have you not seen those chiefs of the Children of Israel after Moses? They said to one of their prophets, “Appoint for us a king, ˹and˺ we will fight in the cause of Allah.” He said, “Are you not going to cower if ordered to fight?” They replied, “How could we refuse to fight in the cause of Allah, while we were driven out of our homes and ˹separated from˺ our children?” But when they were ordered to fight, they fled, except for a few of them. And Allah has ˹perfect˺ knowledge of the wrongdoers.
What do you make of the leaders of the children of Israel after Musa (Moses), when they said to their prophet: appoint a king for us and we will fight in the way of Allah. He said: What if fighting is prescribed for you and you don´t fight? They said: How should we not fight in the way of Allah when we have been thrown out of our homes and families? But when fighting was prescribed for them they turned away except for a few of them, and Allah knows the wrongdoers.
Have you not heard of what the leaders of the Israelites demanded of a prophet of theirs after the death of Moses? ‘Raise up for us a king,‘ they said, ‘and we will fight for the cause of God.‘ He replied: ‘What if you refuse, when ordered so to fight?‘ ‘Why should we refuse to fight for the cause of God,‘ they said, ‘when we have been driven from our dwellings and our children?‘ But when they were ordered to fight, they all refused, except a few of them. God knows the wrongdoers
Have you noted the leaders of Israel after Moses? They said to their prophet, "If you appoint a king to lead us, we will fight in the cause of GOD." He said, "Is it your intention that, if fighting is decreed for you, you will not fight?" They said, "Why should we not fight in the cause of GOD, when we have been deprived of our homes, and our children?" Yet, when fighting was decreed for them, they turned away, except a few. GOD is aware of the transgressors.
Did you not see how, after Moses' time, the leaders of the Children of Israel told one of their prophets, "Raise up a king for us, and we will fight in God's cause"? He said, "If it is God's will for you to fight, would you refuse?" They answered, "Why should we not fight in God's cause when we and our children have been driven from our homelands?" Yet, when they were commanded to fight, all but a few of them turned away. God has full knowledge of the unjust.
Did you not see how, after Moses’ time, the leaders of the Children of Israel told one of their prophets, “Raise up a king for us, and we will fight in God’s cause”? He said, “If it is God’s will for you to fight, would you refuse?” They answered, “Why should we not fight in God's cause when our children and we have been driven from our homelands?” Yet, when they were commanded to fight, all but a few of them turned away. God has full knowledge of the unjust.
Have you not seen the chieftains among Israel's children after Moses? When they said to a prophet of theirs, “Mission a king for us, and we will fight in Allah’s pathway.” He said, “Is it perhaps that, if the fighting was written upon you, you would not fight?” They said, “Why would we not fight in Allah’s pathway, and we already were brought out from our homes, along with our children?” So, when the fighting was written upon them, they turned away, except for a few among them. And Allah is Knowledgeable with the oppressors.
Have you not seen the chiefs of the Children of Israel, after Moses, when they said to a Prophet of theirs: 'Raise up for us a king, that we will fight in Allah's way'. He said: 'Might it be that, if fighting is written for you, then you will not fight? ' They said: ' Why should we not fight in the way of Allah, while we have been expelled from our dwellings and our children? ' But when fighting was written for them, they turned back save a few of them, and Allah is All-Knowing of the unjust.
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Sustained commitment to the Divine Order with your lives and wealth is no easy undertaking. After the times of Moses, some leaders of the Israelites promised their Prophet (Samuel), "If you appoint a king for us, we will fight in the Cause of Allah." The Prophet said, "Is it your intention to refrain from fighting if it was decreed to you?" They said' "Why should we not fight in the Cause of Allah when we have been driven out of our homes with our children?" Yet when fighting was ordained for them, they turned away all but a few. Allah is Aware of the wrongdoers
Have you not considered the chiefs of the children of Israel after Musa, when they said to a prophet of theirs: Raise up for us a king, (that) we may fight in the way of Allah. He said: May it not be that you would not fight if fighting is ordained for you? They said: And what reason have we that we should not fight in the way of Allah, and we have indeed been compelled to abandon our homes and our children. But when fighting was ordained for them, they turned back, except a few of them, and Allah knows the unjust
Hast thou not heard of the chiefs of the Children of Israel after Moses, when they said to a Prophet of theirs, `Appoint for us a king that we may fight in the way of ALLAH?' He said, `It is not likely that you will not fight, if fighting is prescribe for you?' They said, `What reason have we that we should not fight in the way of ALLAH when we have been driven forth from our homes and our sons?' But when fighting was ordained for them, they turned back except a small number of them. And ALLAH knows the transgressors well
Hast thou not seen the assembly of the Children of Israel, after Moses, when they said to a prophet of theirs, “Raise up a king for us, that we may fight in the way of God.” He said, “Might it be that, were fighting prescribed for you, you would not fight?” They said, “And why should we not fight in the way of God, having been expelled from our homes and [away from] our children?” Then when fighting was prescribed for them they turned back, save a few among them. And God knows well the wrongdoers
Have you not turned your vision to the groups of the Children of Israel after (the time of) Musa (Moses)? They said to a prophet (who was) among them (Samuel): "Appoint a king for us, that we may fight in the cause of Allah." He said: "Is it not possible that, if you were commanded to fight, you may not fight?" They said: "How could we refuse to fight in the Cause of Allah after seeing that we were turned out of our homes and our families?" But when they were commanded to fight, they turned back, except for a small band among them. But Allah has full knowledge of those who do wrong
Didn’t you consider the leaders of the Children of Israel after Moses? When they said to a prophet of theirs, “Appoint for us a king, and we will fight in God’s path.” He questioned, “Would you perhaps refrain from fighting if it were prescribed for you?” They replied, “Why wouldn’t we fight in God’s path, when we were expelled from our homes and separated from our children?” However, when fighting was prescribed for them, they turned away, all except a few of them. And God is fully aware of the unjust.
Have you not considered the notables of the Children of Israel after Moses? When they said to a prophet of theirs, 'Appoint a king for us, and we will fight in the cause of God.' He said, 'Is it possible that, if fighting was ordained for you, you would not fight?' They said, 'Why would we not fight in the cause of God, when we were driven out of our homes, along with our children?' But when fighting was ordained for them, they turned away, except for a few of them. But God is aware of the wrongdoers
Have you not considered the assembly of the Children of Israel after [the time of] Moses when they said to a prophet of theirs, "Send to us a king, and we will fight in the way of Allah "? He said, "Would you perhaps refrain from fighting if fighting was prescribed for you?" They said, "And why should we not fight in the cause of Allah when we have been driven out from our homes and from our children?" But when fighting was prescribed for them, they turned away, except for a few of them. And Allah is Knowing of the wrongdoers
Have you not regarded the chiefs of the children of Israel after Moses' time, when they said to a prophet of theirs, 'Raise up for us a king, we will fight in God's way?' He said, 'Will you perhaps, if fighting is prescribed upon you, not fight?' They said, 'And what ails us that we should not fight in the way of God, and certainly we and our children have been driven out of our homes?' Then when fighting was prescribed upon them, they turned away, except a few of them; and God knows the wrongdoers.
Hast thou not Turned thy vision to the Chiefs of the Children of Israel after (the time of) Moses? they said to a prophet (That was) among them: "Appoint for us a king, that we May fight in the cause of God." He said: "Is it not possible, if ye were commanded to fight, that that ye will not fight?" They said: "How could we refuse to fight in the cause of God, seeing that we were turned out of our homes and our families?" but when they were commanded to fight, they turned back, except a small band among them. But God Has full knowledge of those who do wrong
Hast thou not Turned thy vision to the Chiefs of the Children of Israel after (the time of) Moses? they said to a prophet (That was) among them: "Appoint for us a king, that we May fight in the cause of Allah." He said: "Is it not possible, if ye were commanded to fight, that that ye will not fight?" They said: "How could we refuse to fight in the cause of Allah, seeing that we were turned out of our homes and our families?" but when they were commanded to fight, they turned back, except a small band among them. But Allah Has full knowledge of those who do wrong
وَقَالَ لَهُمۡ نَبِیُّهُمۡ إِنَّ ٱللَّهَ قَدۡ بَعَثَ لَكُمۡ طَالُوتَ مَلِكࣰاۚ قَالُوۤا۟ أَنَّىٰ یَكُونُ لَهُ ٱلۡمُلۡكُ عَلَیۡنَا وَنَحۡنُ أَحَقُّ بِٱلۡمُلۡكِ مِنۡهُ وَلَمۡ یُؤۡتَ سَعَةࣰ مِّنَ ٱلۡمَالِۚ قَالَ إِنَّ ٱللَّهَ ٱصۡطَفَىٰهُ عَلَیۡكُمۡ وَزَادَهُۥ بَسۡطَةࣰ فِی ٱلۡعِلۡمِ وَٱلۡجِسۡمِۖ وَٱللَّهُ یُؤۡتِی مُلۡكَهُۥ مَن یَشَاۤءُۚ وَٱللَّهُ وَ ٰسِعٌ عَلِیمࣱ ٢٤٧
Their prophet said to them, ‘God has now appointed Talut to be your king,’ but they said, ‘How can he be king over us when we have a greater right to rule than he? He does not even have great wealth.’ He said, ‘God has chosen him over you, and has given him great knowledge and stature. God grants His authority to whoever He pleases: God is magnanimous, all knowing.’
Their Prophet (Samuel) said to them: "Indeed Allah has appointed Saul as a king over you." They said: "How can he be a king over us when we are more deserving for the kingdom than he, and he has not been given plenty of wealth?" He said: "Surely, Allah has chosen him over you and has increased him abundantly in knowledge and stature. And Allah grants kingdom to whom He wills. Allah is All-Sufficient for His creature’s needs, All-Knower."
And their prophet said unto them: verily Allah hath raised unto you Talut as a king. They said: how can there be the dominion for him over us, whereas we are more worthy of the dominion than he nor hath he been vouchsafed an amplitude of wealth! He said: verily Allah hath chosen him over you and hath increased him amply in knowledge and physique, and Allah vouchsafeth His dominion unto whomsoever He listeth; and Allah is Bountiful, Knowing
And when their prophet said to them: "God has raised Saul king over you," they said: "How can he be king over us when we have greater right to kingship than he, for he does not even possess abundant wealth?" "God has chosen him in preference to you," said the prophet "and given him much more wisdom and prowess; and God gives authority to whomsoever He will: God is infinite and all-wise."
Their Nabi said to them, “Indeed Allah has disclosed Talut as a king for you.” They said, “How can he have sovereignty over us when we are worthier of sovereignty than he and he has no abundance of wealth?” Their Nabi said, “Certainly Allah has chosen him over you and increased him in (depth of) knowledge and body.” Allah gives (the administration of) His sovereignty to whom He wills. Allah is the Wasi, the Aleem.
Their Prophet said to them, ´Allah has appointed Saul to be your king.´ They said, ´How can he have kingship over us when we have much more right to kingship than he does? He has not even much wealth!´ He said, ´Allah has chosen him over you and increased him greatly in knowledge and physical strength. Allah gives kingship to anyone He wills. Allah is All-Encompassing, All-Knowing.´
Their prophet said to them, ‘Allah has appointed Saul as king for you.’ They said, ‘How can he have kingship over us, when we have a greater right to kingship than him, as he has not been given ample wealth?’ He said, ‘Indeed Allah has chosen him over you, and enhanced him vastly in knowledge and physique, and Allah gives His kingdom to whomever He wishes, and Allah is all-bounteous, all-knowing.’
Their Prophet said to them: "God has set up Saul (Talut) for you as king." They said: "How can he have kingdom over us when we are more deserving of kingdom than him, seeing that he has not been given abundance of wealth?" He said: "God has chosen him over you and increased him abundantly in knowledge and physical power (so that he can execute his decrees). God bestows kingdom on whomever He wills, and God is All-Embracing (with His mercy), All-Knowing
And their Prophet (of God) said to them, `Verily, Allah has appointed Talut (- Saul) to be a controlling authority over you.' They said, `How can he have sovereignty over us, whereas we are better entitled to sovereignty than he, and he has not been given abundance of wealth?' He (- their Prophet of God) replied, `Surely, Allah has chosen him above you and He has given him a vast deal of knowledge and of bodily strength.' And Allah gives His sovereignty to whom He wills, for Allah is All-Embracing, All-Knowing
Then their Prophet said to them, 'Verily God has raised up Saul for you as king.' They said, 'How should he be king over us who have better right than he to kingship, seeing he has not been given amplitude of wealth?' He said, 'God has chosen him over you, and has increased him broadly in knowledge and body. God gives the kingship to whom He will; and God is All-embracing, All-knowing.
And their prophet told them: “God has appointed Talut (Saul) as a king for you.” They said: “How can he be the king over us when we are more deserved to be king than him and he is not given plenty (of wealth)?” He (their prophet) said: “God has chosen him over you and greatly increased his knowledge and body (and stature), and God gives His kingdom (and authority) to whomever He wants. God is bountiful and knowledgeable.”
The Prophet of Israel said to them: “God has appointed Saul as your King.” They responded: “How can God appoint him as our king while any one of us is more qualified than him? He is not eve rich!” Their Prophet responded: “God has given him knowledge and physical power (which is more important than wealth that you use as the only criterion.) God will bless whoever He chooses; [do not question the wisdom of Almighty as] He is the Most Knowledgeable
Their prophet said to them, “God has appointed Talut as king over you.” They said, “How can he have authority over us when we are better fitted than he to have authority, and when he has not been given great wealth?” He said, “God has chosen him above you and has given him great knowledge and substance. God grants His authority to whom He pleases. God cares for all and He knows all things.
Thus their prophet said to them, “Indeed, Allah has sent you Talut as a king.” They said, “How can he have authority over us when we are more worthy of authority than he, for he was not brought abundance of wealth?” He said, “Allah has chosen him over you and has increased him in knowledge and build.” Thus Allah brings His authority to whomever He wills, for Allah is All-Embracing, All-Knowing.
Then their prophet said to them, 'Verily, God has raised up for you Talut as a king;' they said, 'How can the kingdom be his over us; we have more right to the kingdom than he, for he has not an amplitude of wealth?' He said, 'Verily, God has chosen him over you, and has provided him with an extent of knowledge and of form. God gives the kingdom unto whom He will; God comprehends and knows
And their Prophet said to them, "Indeed Allah has sent Talut (Saul) as your king"; they said, "Why should he have kingship over us whereas we deserve the kingship more than he, and nor has he been given enough wealth?" He said, "Indeed Allah has chosen him above you, and has bestowed him with vast knowledge and physique"; and Allah may bestow His kingdom on whomever He wills; and Allah is Most Capable, All Knowing
And their Prophet said to them, "Truly Allah has raised for you Talut as a king.” They said, “How can he have the kingship over us while we are more entitled to the kingship than him when he is not even endowed with abundance of wealth.” He said, ”Truly Allah has chosen him over you and has increased him with great capacity in the knowledge and in the bodily strength and Allah gives His dominion to whom He pleases.” and Allah is All-encompassing, All-knowing.
And their prophet said unto them, verily God hath set Jalut, king over you: They answered, how shall he reign over us, seeing we are more worthy of the kingdom than he, neither is he possessed of great riches? Samual said, verily God hath chosen him before you, and hath caused him to increase in knowledge and stature, for God giveth his kingdom unto whom he pleaseth; God is bounteous and wise
Then their prophet said to them, "Verily, Allah has raised up for you Talut (Saul) as a king;" they said, How can the kingdom be his over us; we have more right to the kingdom than he, for he has not an amplitude of wealth?" He said, "
Their Prophet said to them: 'Allah has raised Saul to be your king. ' But they replied: 'Should he be given the kingship over us, when we are more deserving of it than he and he has not been given abundant wealth? ' He said: 'Allah has chosen him over you and increased him with amplitude in knowledge and body. Allah gives His kingship to whom He will. Allah is the Embracer, the Knower.
And their prophet said to them, "Now hath God set (Talout) Saul king over you." They said, "How shall he reign over us, when we are more worthy of the kingdom than he, and of wealth he hath no abundance?" He said, "Verily God hath chosen him to be over you, and hath given him increase in knowledge and stature; God giveth his kingdom to whom he pleaseth; and God is Liberal, Knowing!"
And their Prophet said to them: “Verily, Allah has without doubt appointed Talut (Saul) as head of state for you.” They said: “How could the state go to him leaving us (all), and we have a better right to the state than him. And he has not been given enough wealth!” (The Prophet) said: “Certainly Allah has chosen him over you and He has gifted him with abundance in knowledge and stature. And Allah hands over His country whom He thinks proper. And Allah is Omnipresent, Omniscient.”
And their Prophet said to them: Truly, God raised up for you Saul, a king. They said: How would it be for him to have dominion over us when we have better right to dominion than he, as he is not given plenty of wealth? He said: Truly, God favored him over you, and increased him greatly in the knowledge and the physique. And God gives His dominion to whom He wills. And God is One Who is Extensive, Knowing.
Their prophet [Samuel] announced to them, “Allah has appointed Saul as king over you.” (The Israelites) said, “How can he exercise authority over us when we are better suited than he to exercise authority? He does not even have the gift of abundant wealth. He replied, “Allah has chosen him above you. Allah has generously given him the gifts of knowledge and physical prowess. Allah grants His authority to whom He pleases. Allah is All-embracing, the All-knowing.
Their Prophet told them: "Allah has appointed TaLut to be your king." They replied: "How can he be our king when some of us are more deserving than him? Besides, he is not rich." The Prophet said: "Allah has chosen him to rule over you and blessed him with knowledge and stature. Allah grants kingship to whom He pleases and Allah has boundless knowledge."
Their Prophet said to them, "Allah has appointed Saul to be king over you." Hearing this, they replied, "How has he been entitled to become king over us? We have a better right to kingship than he, for he does not even possess enough riches." The Prophet replied, "Allah has preferred him to you and blessed him with abundant powers of mind and body. And Allah has the power to give His kingdom to whomever He wills: Allah is All-Embracing, All-Knowing."
And their prophet said to them: Surely Allah has raised Saul to be a king over you. They said: How can he have kingdom over us while we have a greater right to kingdom than he, and he has not been granted abundance of wealth? He said: Surely Allah has chosen him above you, and has increased him abundantly in knowledge and physique. And Allah grants His kingdom to whom He please. And Allah is Ample-giving, Knowing
And their prophet said to them, "Allah has certainly raised Talut as your king." They said, "How can he hold authority over us when we deserve the authority more than him and he has not (even) been given abundance of wealth?" (The prophet) said, "Allah has certainly chosen him above you and has increased him abundantly in knowledge and physique and Allah grants His authority to whom He wills and Allah is Ample-giving, Knowing." as certainly chosen him above you and has increased him abundantly in knowledge and physique and Allah grants His authority to whom He wills and Allah is Ample-giving, Knowing."
And their Prophet informed them, "Allah has decreed Tuaaloot to be king for you!" They said, "How could he get precedence over us in getting the kingdom, when we were the ones more deserving? And neither is he endowed with abundance in wealth!" The Prophet said, "Allah has chosen him over you; and has given him much more knowledge and physical strength. And Allah grants dominion over his land to anyone He wishes. And Allah is All-encompassing, Wise!"
And their Prophet said to them: ‘Allah has appointed for you Talut (Saul) as a king.’ They said: ‘How can he reign over us, whereas we have greater right than him to rule, and he has also not been granted affluence?’ (The Prophet) said: ‘Surely, Allah has chosen him above you, and has given him more affluent knowledge and vigour; and Allah (entrusts) with His kingdom whom He pleases and Allah is Infinite, All-Knowing.
And their prophet said to them: "God has sent Saul to you as a king." They said: "How can he have the kingship when we are more deserving than him, and he has not been given an abundance of wealth" He said: "God has chosen him over you and increased him in knowledge and stature." God grants His sovereignty to whom He chooses; and God is Encompassing, Knowledgeable
And their prophet said to them: "God has sent Saul to you as a king." They said: "How can he have the kingship when we are more deserving than him, and he has not been given an abundance of wealth?" He said: "God has chosen him over you and increased him in knowledge and physical stature." God grants His sovereignty to whom He chooses; and God is Encompassing, Knowledgeable.
And their prophet said to them: "God has sent Saul to you as a king." They said: "How can he have the kingship when we are more deserving than him, and he has not been given an abundance of wealth?" He said: "God has chosen him over you and increased him in knowledge and physical stature." God grants His sovereignty to whom He chooses; and God is Encompassing, Knowledgeable.
And their prophet said to them: "That God had sent for you Saul/Taloot (as a) king". They said: "How is the ownership/kingdom to him over us and we are more worthy/deserving with the ownership/kingdom than him, and he was not given wealth/abundance from the property/wealth ?" He said: "That God chose/purified him over you, and increased him (in) expansion/wealth in the knowledge, and the body, and God gives His ownership/possession , (to) whom He wills/wants, and God (is) rich/spread, knowledgeable."
And their prophet said unto those elders: "Behold, now God has raised up Saul to be your king." They said: "How can he have dominion over us when we have a better claim to dominion than he, and he has not [even] been endowed with abundant wealth?" [The prophet] replied: "Behold, God has exalted him above you, and endowed him abundantly with knowledge and bodily perfection. And God bestows His dominion upon whom He wills: for God is infinite, all-knowing."
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And their Prophet said to them, "Surely Allah has already sent forth Talut (Saul) for you as a king." They said, "However could he have kingship over us, and we have truer (right) than he of kingship, and he has not been brought affluence of wealth?" He said, "Surely Allah has elected him above you and has increased him sizably in knowledge (Literally: an outspreading of knowledge) and figure." And Allah brings (forth) His kingship to whomever He decides, and Allah is Ever- Embracing, Ever-Knowing
Their Prophet said unto them: Lo! Allah hath raised up Saul to be a king for you. They said: How can he have kingdom over us when we are more deserving of the kingdom than he is, since he hath not been given wealth enough? He said: Lo! Allah hath chosen him above you, and hath increased him abundantly in wisdom and stature. Allah bestoweth His Sovereignty on whom He will. Allah is All-Embracing, All-Knowing
Their Prophet said, "God has appointed Saul as a king for you." They replied, "How can he dominate us when we deserve more to be king than he. Besides, he does not have abundant wealth." Their Prophet said, "God has chosen him as your ruler and has given him physical power and knowledge. God grants His authority to anyone whom He wants. God is Provident and All-knowing
Their prophet said to them: .Allah has appointed Talut as a king for you. They said: .How could he have kingship over us when we are more entitled to the kingship than him? He has not been given affluence in wealth. He said: .Allah has chosen him over you and has increased his stature in knowledge and physique, and Allah gives His kingship to whom He wills. Allah is All-Embracing, All-Knowing.‘
Their ‘Prophet’ said unto them, "Indeed, Allâh had sent to you ‘Saul’ as a king." They said: "How could he reign over us while we deserve to have the supremacy more than him, and he had not been given enough wealth?" He said: "Indeed, Allâh had chosen him over you and endowed him abundantly with (divine) knowledge and physical attractiveness. Consequently, Allâh bestows His supremacy upon whom He wills. Allâh is All-Encompassing, All-Knowing.
The Prophet said to them, "Indeed, Allah has raised Talut (Saul) to be your king." They replied, "Why does he get to be the king? Compared to him, we have a better (and more rightful) claim to be the king. He does not abound in wealth and riches!" (The Prophet) said, "In fact, Allah preferred him to you; He has excelled him in knowledge, (strength), and stature. Allah entrusts His kingdom to whomever He wills. Allah is the Infinite, the all-Knowing!"
Their Prophet said to them, ‘Indeed, Allâh had sent to you Saul as a king’. They said: ‘How could he reign over us while we deserve to have the supremacy more than him, and he had not been given enough wealth?’. He said: ‘Indeed, Allâh had chosen him over you and endowed him abundantly with (spiritual) knowledge and physical attractiveness. Consequently, Allâh bestows His supremacy upon whom He wills. Allâh is All-Encompassing, All-Knowing.
Their prophet then said to them: "Now Allah appointed Talut (Saul) as your king." But they said: "How can he be given sovereignty over us when we claim priority in birth, rank and dignity and he is not as endowed with possessions and advantages!" Their prophet said: "Allah has chosen him to reign over you and has imparted to him a wealth of knowledge and privileged him with a distinguished stature, and Allah delegates His Authority to whom He will. Allah is Wasi‘un (Omnipresent) and 'Alimun"
Their prophet said to them: “Allah has appointed Talut to be your king”. They said: “How can he be our king, when we have more right to kingship than him, he is not wealthy enough?” He replied: “Allah has selected him for you, given him vast knowledge and phyiscal strength. Allah gives His kingship to anyone He finds suitable. Allah is boundlessly Vast, He is The Knower”.
Their prophet told them, “Allah has appointed Saul to be your king.” They protested, “How can he be our king when some of us are more deserving of kingship than he, and he has not been blessed with vast riches?” He replied, “Allah has chosen him over you and blessed him with knowledge and stature. Allah grants kingship to whoever He wills. And Allah is All-Bountiful, All-Knowing.”
And their prophet said to them: Allah has appointed Talut (Saul) as a king for you. They said: How can he have the kingdom over us when we have more right to the kingdom than he and he hasn´t been given enough wealth? He said: Allah has preferred him over you and given him extra knowledge and strength, and Allah gives His kingdom to whom He pleases, and Allah considers everything and knows.
Their prophet said to them: ‘God has appointed Saul to be your king.‘ They replied: ‘Why should he be given the kingship, when we are more deserving of it than he? Besides, he has not been given abundant wealth.‘ He said: ‘God has chosen him to rule over you and made him grow in knowledge and in stature. God gives His sovereignty to whom He will. God is munificent and all-knowing.‘
Their prophet said to them, "GOD has appointed Taloot (Saul) to be your king." They said, "How can he have kingship over us when we are more worthy of kingship than he; he is not even rich?" He said, "GOD has chosen him over you, and has blessed him with an abundance in knowledge and in body." GOD grants His kingship to whomever He wills. GOD is Bounteous, Omniscient.
Their prophet told them, "God has chosen Saul as your king." They said, "How can he be our king? We are more deserving of being king than he. He does not have a lot of money." He said, "God has chosen him over you, and has endowed him with knowledge and physical strength. God gives his kingdom to whomever He wills." God is Infinite, All-Knowing.
Their prophet told them, “God has chosen Saul as your king.” They said, “How can he be our king? We are more deserving of being king than he. He does not have a lot of money.” He said, “God has chosen him over you and has endowed him with knowledge and physical strength. God gives his kingdom to whomever He wills.” God is Infinite, All-Knowing.
And their prophet said to them, “Allah has already missioned Saul for you as a king.” They said, “How can he have the kingship over us, when we are more right with the kingship than him, and he was not given vast amounts of money?” He said, “Allah has selected him over you, and has increased him in knowledge and the body, an extension.” Allah gives His sovereignty for whomever He wills. And Allah is all-Encompassing, Knowledgeable.
And their Prophet said to them: ' Verily Allah has raised up Saul for you as a king.' They said: ' How can he hold kingship over us, while we are more rightful to kingship than he, and he has not been given abundance of wealth? ' He said: ' Verily Allah has chosen him over you, and He has increased him abundantly in knowledge and stature. Allah gives His kingdom unto whomso He wills; and Allah is All-Embracing, All-Knowing '
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Their Prophet said, "Allah has appointed Talut (Saul) as your king." They objected, "How can he have kingship over us when we are more worthy of kingship than he; he is not even rich?" The Prophet said, "Allah has chosen him over you, and has blessed him with wisdom and stature. Allah bestows His kingship according to His Laws. He is Infinite, Knowing."
And their prophet said to them: Surely Allah has raised Talut to be a king over you. They said: How can he hold kingship over us while we have a greater right to kingship than he, and he has not been granted an abundance of wealth? He said: Surely Allah has chosen him in preference to you, and He has increased him abundantly in knowledge and physique, and Allah grants His kingdom to whom He pleases, and Allah is Amplegiving, Knowing
And their Prophet said to them, `ALLAH has appointed for you Talut as king.' They said, `How can he have sovereignty over us while we are better entitled to sovereignty than he, and he is not given abundance of wealth?' He said, `Surely, ALLAH has chosen him above you and has bestowed upon him abundant increase in knowledge and in strength of body. And ALLAH gives sovereignty to whom HE pleases. And ALLAH is Bountiful, All-Knowing
And their prophet said to them, “Truly God has raised up Saul for you as king.” They said, “How shall he have sovereignty over us while we have more right to sovereignty than he, and he has not been given abundance of wealth?” He said, “Truly God has chosen him over you, and has increased him amply in knowledge and body.” And God gives His Sovereignty to whomsoever He will, and God is All-Encompassing, Knowing
And their prophet said to them: "Indeed, Allah has appointed Talht as king over you." They said: "How can he exercise authority over us when we are better fitted than he to exercise authority, and he is not even gifted with wealth in abundance?" He said: "Indeed, Allah has chosen him above you and has gifted him abundantly with knowledge and bodily strength over all: And Allah grants His authority to whom He pleases. And Allah is Enough (Wasi’) for all, All Knowing (Aleem)."
Their prophet told them, “God appointed Saul as a king.” They objected, “How can he have authority over us, when we’re more deserving of authority than he, and he wasn’t given ample wealth?” He replied, “God chose him over you and increased him abundantly in knowledge and physique.” And God gives His kingship to whom He wills. And God is Boundless, All-Knowing.”
Their prophet said to them, 'God has appointed Saul to be your king.' They said, 'How can he have authority over us, when we are more worthy of authority than he, and he was not given plenty of wealth?' He said, 'God has chosen him over you, and has increased him in knowledge and stature.' God bestows His sovereignty upon whomever He wills. God is Embracing and Knowing
And their prophet said to them, "Indeed, Allah has sent to you Saul as a king." They said, "How can he have kingship over us while we are more worthy of kingship than him and he has not been given any measure of wealth?" He said, "Indeed, Allah has chosen him over you and has increased him abundantly in knowledge and stature. And Allah gives His sovereignty to whom He wills. And Allah is all-Encompassing [in favor] and Knowing."
And their prophet said to them, 'Indeed, God has raised up for you Saul as a king.' They said, 'How can the kingdom be his over us; we have more right to the kingdom than he, for he has not an amplitude of wealth?' He said, 'Indeed, God chose him over you, and increased him extensively in knowledge and body. And God gives the kingdom unto whom He wills; and God is immense, knowing.'
Their Prophet said to them: "God hath appointed Talut as king over you." They said: "How can he exercise authority over us when we are better fitted than he to exercise authority, and he is not even gifted, with wealth in abundance?" He said: "God hath Chosen him above you, and hath gifted him abundantly with knowledge and bodily prowess: God Granteth His authority to whom He pleaseth. God careth for all, and He knoweth all things."
Their Prophet said to them: "Allah hath appointed Talut as king over you." They said: "How can he exercise authority over us when we are better fitted than he to exercise authority, and he is not even gifted, with wealth in abundance?" He said: "Allah hath Chosen him above you, and hath gifted him abundantly with knowledge and bodily prowess: Allah Granteth His authority to whom He pleaseth. Allah careth for all, and He knoweth all things."
وَقَالَ لَهُمۡ نَبِیُّهُمۡ إِنَّ ءَایَةَ مُلۡكِهِۦۤ أَن یَأۡتِیَكُمُ ٱلتَّابُوتُ فِیهِ سَكِینَةࣱ مِّن رَّبِّكُمۡ وَبَقِیَّةࣱ مِّمَّا تَرَكَ ءَالُ مُوسَىٰ وَءَالُ هَـٰرُونَ تَحۡمِلُهُ ٱلۡمَلَـٰۤىِٕكَةُۚ إِنَّ فِی ذَ ٰلِكَ لَءَایَةࣰ لَّكُمۡ إِن كُنتُم مُّؤۡمِنِینَ ٢٤٨
Their prophet said to them, ‘The sign of his authority will be that the Ark [of the Covenant] will come to you. In it there will be [the gift of] tranquillity from your Lord and relics of the followers of Moses and Aaron, carried by the angels. There is a sign in this for you if you believe.’
And their Prophet (Samuel) said to them: “Surely, the sign of his kingdom is that there shall come to you the ark (a wooden box), in which there is peace from your Lord and a remnant of what is left by the family of Moses and family of Aaron, it will be carried by the angels. Surely, in that is a sign for you if you are indeed believers.”
And their prophet said unto them: verily the sign of his dominion is that there shall come unto you the ark wherein is tranquillity from your Lord and the relic of that which the household of Musa and the household of Harun had left, the angels bearing it; verily, herein is a sign for you if ye are believers
Their prophet said to them: "The sign of his kingship will be that you will come to have a heart full of peace and tranquility from your Lord and the legacy left by Moses' and Aaron's family supported by angels. This shall be a token for you if you really believe."
Their Nabi told them, “Certainly, a sign of his sovereignty is that a coffin (heart; universal consciousness) will come to you in which there will be happiness (inner peace and tranquility) from your Rabb, and relics (knowledge) left behind by the family of Moses and Aaron. The angel (the forces of the Names in your essence) will bring it to you. Certainly there is a clear sign in this, if you are of the believers.
Their Prophet said to them, ´The sign of his kingship is that the Ark will come to you, containing serenity from your Lord and certain relics left by the families of Musa and Harun. It will be borne by angels. There is a sign for you in that if you are muminun.´
Their prophet said to them, ‘Indeed the sign of his kingship shall be that the Ark will come to you, bearing tranquillity from your Lord and the relics left behind by the House of Moses and the House of Aaron, borne by the angels. There is indeed a sign in that for you, should you be faithful.’
Their Prophet added: "The sign of his kingdom is that the Ark will come to you, in which there is inward peace and assurance from your Lord, and a remnant of what the house of Moses and the house of Aaron left behind, the angels bearing it. Truly in that is a sign for you, if you are (true) believers
And their Prophet (of God) said to them, `The sign of his sovereignty is indeed that there shall come to you (in his reign) the Tabut (- the heart) in which there will be Shechinah (- tranquillity) from your Lord and legacy (of good) left by the followers of Moses and the followers of Aaron, the angels bearing it. Verily, there is a sign for you in that, when you are true believers.
And their Prophet said to them, 'The sign of his kingship is that the Ark will come to you, in it a Shechina from your Lord, and a remnant of what the folk of Moses and Aaron's folk left behind, the angels bearing it. Surely in that shall be a sign for you, if you are believers.
Their prophet told them: “A sign of his authority is that the ark of the covenant comes to you, therein is soothing from your Lord and the remains left by family of Moses and Aaron’s family, the angels carrying it. Indeed, there is a sign in this for you, if you are believers.”
Their Prophet continued: “As a sign of the Lord’s approval, under Saul’s leadership you will get back the Arc which will be carried by the angles and contains what is left from Moses and Aaron (the fragments of the tablets given to Moses in Mt. Sinai, the original copy of the Torah, a bottle of Manna and probably the staff of Moses) to pacify and secure your hearts; may this sign increase your belief
And their prophet said to them, “A sign of his authority is that there will come to you the Ark of the Covenant with an assurance of security from your Lord, and the relics left by the family of Moses, and the family of Aaron carried by angels. Indeed in this is a symbol for you if you are believers.
And their prophet said to them, “Indeed, the sign of his authority is that the ark shall come to you with tranquility from your Lord, and relics left by Moses's folk and Aaron's folk. (It shall be) carried by the angels. In that is a sign for you, if you have been believers.”
Then said to them their prophet, 'The sign of his kingdom is that there shall come to you the ark with the shechina in it from your Lord, and the relics of what the family of Moses and the family of Aaron left; the angels shall bear it.' In that is surely a sign to you if ye believe
And their Prophet said to them, "Indeed the sign of his kingdom will be the coming of a (wooden) box to you, in which from your Lord is the contentment of hearts and containing some souvenirs (remnants) left behind by the honourable Moosa and the honourable Haroon (Aaron), borne by the angels; indeed in it is a great sign* for you if you are believers." (The remnants of pious persons are blessed by Allah.
And their prophet said to them, “Truly the sign of his kingship is that the ark will come to you wherein there is Sakeena [tranquility] from your Lord and remnants from that left by family of Moses and family of Aaron carried by the angels.” Truly in that surely is a sign for you if you indeed are believers.
And their prophet said unto them, verily the sign of his kingdom shall be, that the ark shall come unto you; Therein shall be tranquility from your Lord, and the relics which have been left by the family of Moses, and the family of Aaron; the angels shall bring it. Verily this shall be a sign unto you, if ye believe
Then said to them their prophet, "The sign of his kingdom is that there shall come to you the Ark with the shechina (peace, security and reassurance) in it from your Lord, and the relics of what the family of Moses and the family of Aaron left; the
Their Prophet said to them: 'The sign of his kingship is the coming of the Ark to you, therein shall be tranquility from your Lord, and a remnant which the House of Moses and the House of Aaron left behind. It will be borne by the angels. That will be a sign for you if you are believers.
And their prophet said to them, "Verily, the sign of his kingship shall be that the Ark shall come to you: in it is a pledge of security from your Lord and the relics left by the family of Moses, and the family of Aaron; the angels shall bear it: Truly herein shall be a sign indeed to you if ye are believers."
And their Prophet said to them: “Verily, the sign of his authority is that there shall come to you At-Tabut (The ark of the Covenant). Therein is Sakinah from your Nourisher-Sustainer and Baqiyyatun out of what the followers of Musa and the followers of Harun (Aaron) left behind. The angels are loohead of state after it. Certainly in this is a proof for you if you happen to be Believers
And their Prophet said to them: Truly, a sign of his dominion is that there would approach you the Ark of the Covenant. In it is tranquility from your Lord, and abiding wisdom of what the people of Moses left, and the people of Aaron. And the angels will carry it. Truly, in that is a sign for you if you had been ones who believe.
Also, their prophet said to them, “Surely, a sign of his authority is that the Ark [of the Covenant] shall be returned to you. With it is tranquility from your Lord. You will get back the relics left by the family of Moses and the family of Aaron. It will be carried by angels. Indeed, in this is a sure sign for you if you have faith.”
Furthermore, their Prophet told them: "The sign of his appointment as a king is that there will come to you the chest in which there is tranquillity from your Lord and the residue of relics which the family of Moses and the family of Haroon (Aaron) left behind, and that chest will be carried by the angels. Surely therein is a sign for you if you are true believers."
Their Prophet further informed them, "The sign of his appointment as king from Allah is that during his reign you will get back the Ark, wherein are the means of your peace of mind from your Lord, and which contains the sacred relics of the family of Moses and Aaron, and which is being borne at this time by the angels. Herein is a great Sign for you, if you are true believers."
And their prophet said to them: Surely the sign of his kingdom is that there shall come to you the heart in which there is tranquillity from your Lord and the best of what the followers of Moses and the followers of Aaron have left, the angels bearing it. Surely there is a sign in this for you if you are believers
And their prophet said to them, "The sign of his authority is that there will certainly come to you the ark (a box) in it there will be (a source of) peace from your Fosterer and relics from that which the family of Musa and family of Harun left behind, the angels will bear it, in that there is certainly a sign for you if you are believers."
And their Prophet told them, "Indeed, the sign of his getting the kingdom would be that a box shall come to you containing reassuring things from your Lord and the remnants of what was left behind by the families of Moses and Aaron. The box will be borne by the angels. There is indeed a sign in this for you, if you do believe."
And their Prophet said to them: ‘The sign of his kingdom (to be Allah’s bestowal) is that a box, carried by angels, shall come to you from your Lord, containing things for the tranquillity of heart, and some sacred relics left behind by the children of Musa and Harun (Moses and Aaron). Surely, there is a great sign in it for you if you are believers.
And their prophet said to them: "The sign of his kingship shall be that he brings to you the ark in which there is tranquility from your Lord and the legacy of what was left behind by the descendants of Moses and the descendants of Aaron being carried by the Angels. In this is a sign for you if you are believers."
And their prophet said to them: "The sign of his kingship shall be that he brings to you the ark in which there is tranquility from your Lord and the legacy of what was left behind by the descendants of Moses and the descendants of Aaron being carried by the angels. In this is a sign for you if you are believers."
And their prophet said to them: "The sign of his kingship shall be that he brings to you the ark in which there is tranquility from your Lord and the legacy of what was left behind by the descendants of Moses and the descendants of Aaron being carried by the angels. In this is a sign for you if you are believers."
And their prophet said to them: "That his ownership's/kingdom's sign/evidence (is) the box/chest ,(it) comes to you, in it (is) a tranquillity/calm/satisfaction from your Lord, and a remainder from what Moses' family , and Aaron's family left. The angels carry it . That in that (is a) sign/evidence (E) to you if you were believing
And their prophet said unto them: "Behold, it shall be a sign of his [rightful] dominion that you will be granted a heart endowed by your Sustainer with inner peace and with all that is enduring in the angel-borne heritage left behind by the House of Moses and the House of Aaron. Herein, behold, there shall indeed be a sign for you if you are [truly] believers."
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And their Prophet said to them, "Surely the sign of his kingship is that the coffer (In earlier Scriptures it is said to be the " Ark", and Serenity is said to be "Shechina") will come up to you; in it (are) a Serenity from your Lord, and a remnant of what the house of Musa (Moses) and the house of Harun (Aaron) left (behind), the Angels carrying it. Surely in that is indeed a sign for you, in case you are believers"
And their Prophet said unto them: Lo! the token of his kingdom is that there shall come unto you the ark wherein is peace of reassurance from your Lord, and a remnant of that which the house of Moses and the house of Aaron left behind, the angels bearing it. Lo! herein shall be a token for you if (in truth) ye are believers
Their Prophet further told them, "As the evidence of his authority, he will bring to you the Ark which will be a comfort to you from your Lord and a legacy of the household of Moses and Aaron. It will be carried by the angels. This is the evidence for you if you have faith."
Their prophet said to them: .The sign of his kingship is that the Ark shall come to you, carried by the angels, having therein tranquillity from your Lord, and the remains of what the House of Musa and the House of Harun (Aaron) had left. Surely, in it there is a sign for you, if you are believers
Their ‘Prophet’ said unto them, "Indeed, the sign of his reign is that the Ark of the covenant would come to you wherein tranquility from your Lord and relics left by the family of ‘Moses’ and the family of ‘Aaron’, carried by the ‘Angels’. Indeed, it is a sign for you if you are (really) monotheistic believers."
And their Prophet said to them, "In fact, (you will receive) the sign of (the divine endorsement of) his kingship: (during his reign) a wooden ark will fall into your hands. (It will have) a reassuring peace from your Lord, and the relics and remains of the family of Musa, and the family of Haroon. The angels will carry it to you. Indeed, that shall be the definite sign for you, if you are the believers."
Their Prophet said to them: ‘Indeed, the Sign of his reign is that the Ark of the Covenant would come to you wherein tranquility from your Lord and relics left by the family of Moses and Aaron, carried by the Angels. Indeed, it is a Sign for you if you live a life of Genuine Faith.
Their prophet then said to them: "His delegated Authority is evidenced in the reclamation of the Ark of the Covenant, once lost to the enemy, carried by the angels with security provided by Allah, your Creator, and comprising of the relics abandoned by Mussa’s family and Harun’s family." "This incident," he added, "surely represents convincing divine evidence of Allah’s delegated Authority to Talut, which should be acceptable to you if indeed you are true believers
And their Prophet said to them: “The sign of his kingship is The Ark of the Contract, whichwill be brought to you by the angels, a source of tranquillity from your Lord which contains relics left behind by families of Musa and Harun. In this there are signs for you, if you believe”
Their prophet further told them, “The sign of Saul’s kingship is that the Ark will come to you—containing reassurance from your Lord and relics of the family of Moses and the family of Aaron, which will be carried by the angels. Surely in this is a sign for you, if you ˹truly˺ believe.”
And their prophet said to them: A sign of his kingdom is that he will bring you the Ark which contains reassurance from your Lord and a remainder of what the families of Musa (Moses) and Harun (Aaron) left behind; it is carried by angels. In this is a sign for you if you are believers.
Their prophet also said to them: ‘The portent of his reign shall be the advent of the Ark. Therein shall be a Divine Presence¹ from your Lord, and the relics which the House of Moses and the House of Aaron left behind. It will be borne by the angels. That will be a sign for you, if you are true believers.‘
Their prophet said to them, "The sign of his kingship is that the Ark of the Covenant will be restored to you, bringing assurances from your Lord, and relics left by the people of Moses and the people of Aaron. It will be carried by the angels. This should be a convincing sign for you, if you are really believers."
Their prophet told them, "The sign of his royal authority is that the Ark of the Covenant will come to you, carried by angels, bearing inner peace from your Lord as well as reminders of the family of Moses and Aaron. If you believe, that is a sign for you."
Their prophet told them, “The sign of his royal authority is that the Ark of the Covenant will come to you, carried by angels, bearing inner peace from your Lord as well as reminders of the family of Moses and Aaron. If you believe, that is a sign for you.”
And their prophet said for them, “His sovereignty verse is that At-Tabut (a wooden box) will come to you, within it a serenity from your Lord, and relics from what were quit by Moses’s folk and Aaron’s folk. It was carried by the angels. Surely that is a verse for you, if you were believers.”
And their Prophet said to them: ' Verily the sign of his kingship is that the Ark of the Covenant will come to you, wherein shall be a tranquility from your Lord, and the Relics of what the family of Moses and the family of Aaron have left behind, the angels bearing it. Surely in that shall be a sign for you, if you are (truly) faithful
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Their Prophet (Samuel) said, "The sign of his kingdom is that the Ark of the Covenant will be restored to you, reassuring you from your Lord, and the relics left by the house of Moses and the house of Aaron and preserved by natural laws of archaeology. This will be a convincing sign for the believers among you."
And the prophet said to them: Surely the sign of His kingdom is, that there shall come to you the chest in which there is tranquillity from your Lord and residue of the relics of what the children of Musa and the children of Haroun have left, the angels bearing it; most surely there is a sign in this for those who believe
And their Prophet said to them, `The sign of his sovereignty is that there shall be given you a heart wherein there will be tranquility from your Lord and a legacy of good left by the family of Moses and the family of Aaron - the angels bearing it. Surely, in this there is a sign for you if you are believers.
And their prophet said to them, “Truly the sign of his sovereignty shall be that the ark come to you bearing tranquility from your Lord and a remnant left by the House of Moses and the House of Aaron, borne by the angels. Truly in that is a sign for you, if you are believers.
And (further) their prophet said to them: "Verily a Sign of His authority is that there shall come to you the Chest of the Covenant, with (an assurance) of security from your Lord, and the relics left by the family of Musa (Moses), and the family of Haroon (Aaron), carried by angels, in this is a Symbol for you if you really have faith."
Their prophet further told them, “The sign of his kingship is the restoration of the Ark to you, containing tranquility from your Lord, and the relics left by the family of Moses and the family of Aaron, carried by the angels. In this lies a sign for you, if you are believers.”
And their prophet said to them, 'The proof of his kingship is that the Ark will be restored to you, bringing tranquility from your Lord, and relics left by the family of Moses and the family of Aaron. It will be carried by the angels. In that is a sign for you, if you are believers.'
And their prophet said to them, "Indeed, a sign of his kingship is that the chest will come to you in which is assurance from your Lord and a remnant of what the family of Moses and the family of Aaron had left, carried by the angels. Indeed in that is a sign for you, if you are believers."
And their prophet said to them, 'Indeed, a sign of his kingdom is that there shall come to you the chest, in it is tranquillity from your Lord and a remnant of what the family of Moses and the family of Aaron left; the angels shall bear it.' In that surely is a sign to you if you are believers.
And (further) their Prophet said to them: "A Sign of his authority is that there shall come to you the Ark of the covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses and the family of Aa ron, carried by angels. In this is a symbol for you if ye indeed have faith."
And (further) their Prophet said to them: "A Sign of his authority is that there shall come to you the Ark of the covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses and the family of Aaron, carried by angels. In this is a symbol for you if ye indeed have faith."
33
Fighting for Truth
فَلَمَّا فَصَلَ طَالُوتُ بِٱلۡجُنُودِ قَالَ إِنَّ ٱللَّهَ مُبۡتَلِیكُم بِنَهَرࣲ فَمَن شَرِبَ مِنۡهُ فَلَیۡسَ مِنِّی وَمَن لَّمۡ یَطۡعَمۡهُ فَإِنَّهُۥ مِنِّیۤ إِلَّا مَنِ ٱغۡتَرَفَ غُرۡفَةَۢ بِیَدِهِۦۚ فَشَرِبُوا۟ مِنۡهُ إِلَّا قَلِیلࣰا مِّنۡهُمۡۚ فَلَمَّا جَاوَزَهُۥ هُوَ وَٱلَّذِینَ ءَامَنُوا۟ مَعَهُۥ قَالُوا۟ لَا طَاقَةَ لَنَا ٱلۡیَوۡمَ بِجَالُوتَ وَجُنُودِهِۦۚ قَالَ ٱلَّذِینَ یَظُنُّونَ أَنَّهُم مُّلَـٰقُوا۟ ٱللَّهِ كَم مِّن فِئَةࣲ قَلِیلَةٍ غَلَبَتۡ فِئَةࣰ كَثِیرَةَۢ بِإِذۡنِ ٱللَّهِۗ وَٱللَّهُ مَعَ ٱلصَّـٰبِرِینَ ٢٤٩
When Talut set out with his forces, he said to them, ‘God will test you with a river. Anyone who drinks from it will not belong with me, but anyone who refrains from tasting it will belong with me; if he scoops up just one handful [he will be excused].’ But they all drank [deep] from it, except for a few. When he crossed it with those who had kept faith, they said, ‘We have no strength today against Goliath and his warriors.’ But those who knew that they were going to meet their Lord said, ‘How often a small force has defeated a large army with God’s permission! God is with those who are steadfast.’
Then when Saul set out with the army, he said: "Surely! Allah will test you with a river. Whoever drinks from it, he is not of me, and whoever not taste it, indeed he is of me, except him who takes in the hollow of his hand." Yet, they all drank from it, except a few of them. So when he had crossed the river and those who believed with him, they said: "There is no strength (left) for us today against Goliath and his forces." But those who knew that they were to meet Allah, said: "How often a small group overcame a large group by the Grace of Allah? Allah is with the patient ones.
Then when Talut sallied forth with the hosts, he said, verily God will prove you with a river: then whosoever drinketh thereof shall be none of mine, and whosoever tasteth it not, verily shall be mine, excepting him who ladeth a lading with his hand. But they drank thereof, save a few of them. Then when he had crossed it, he,and those who believe with him, they said: We have no strength to-day against Jalut and his hosts. But those who imagined that they were going to meet Allah Said how oft hath a small party prevailed against a large party by God's leave! And Allah is with the patiently persevering
When Saul led his armies, he said: "God will test you by a stream. Whoever drinks its water will not be of me; but those who do not drink shall be on my side. The only exception will be those who scoop up a palmful of water with their hands." And but for a few they all drank of its water. When they had crossed it, and those who believed with him, they said: "We have no strength to combat Goliath and his forces today. But those who believed they have to face their Lord, said: "Many a time has a small band defeated a large horde by the will of God. God is with those who are patient (and persevere)."
When Talut set out with his army, he said (to his soldiers), “Indeed Allah will test you with a river. Whoever drinks from it is not of me, whoever does not drink from it, is of me, except those who take but a handful from it”... Except a few of them, they all drank from it. When he and those with him crossed over to the other side of the river, they said, “We have no strength left to fight Goliath and his soldiers.” Those who knew (with certainty) from their essence (due to their faith) that they will meet Allah said, “Many times a small group has overcome a large group with the permission of Allah (B-iznillah). Allah is with those who persevere.”
When Talut marched out with the army, he said, ´Allah will test you with a river. Anyone who drinks from it is not with me. But anyone who does not taste it is with me — except for him who merely scoops up a little in his hand.´ But they drank from it — except for a few of them. Then when he and those who had iman with him had crossed it, they said, ´We do not have the strength to face Goliath and his troops today.´ But those who were sure that they were going to meet Allah said, ´How many a small force has triumphed over a much greater one by Allah´s permission! Allah is with the steadfast.
As Saul set out with the troops, he said, ‘Allah will test you with a stream: anyone who drinks from it will not belong to me, but those who do not drink from it will belong to me, barring someone who draws a scoop with his hand.’ But they drank from it, [all] except a few of them. So when he crossed it along with the faithful who were with him, they said, ‘We have no strength today against Goliath and his troops.’ Those who were certain they will encounter Allah said, ‘How many a small party has overcome a larger party by Allah’s will! And Allah is with the patient.’
And when Saul (Talut) set out with the army and said (to them): "God will put you to a test by (means of) a river: whoever then drinks of it is not of my company, and whoever does not taste it, he is of my company; but forgiven will he be who takes thereof in the hollow of his hand. But they drank thereof, all save a few of them; and when he crossed it, he and those who believed with him, (those who, with weak faith, took of the river in the hollow of their hands) said: "Today we have no power against Goliath and his forces." But those who had certainty of their meeting with God and felt as if always standing in His Presence said: "Many a small company has overcome a numerous company by God’s leave." God is with the patient and persevering
So when Talut (- Saul) marched out with the forces, he said, `Verily, Allah is going to test you by (the ordeal of) a stream, whosoever drinks of it, he will not then belong to me, and whoso does not taste it, he shall certainly belong to me, excepting him who takes (only) a handful (of water) with his hand.' But they drank of it except a few of them. So that when he had crossed it, he and those who believed along with him, they said, `We have no power today against Jalut (- the assailant, the Goliath) and his forces.' But those who held it as certain that they (one day) were going to meet Allah said, How often a small company has triumphed over a numerous host, by the leave of Allah! And Allah is with the patiently-persevering.
And when Saul went forth with the hosts he said, 'God will try you with a river; whosoever drinks of it is not of me, and whoso tastes it flot, he is of me, saving him who scoops up with his hand.' But they drank of it, except a few of them; and when he crossed it, and those who believed with him, they said, 'We have no power today against Goliath and his hosts.' Said those who reckoned they should meet God, 'How often a little company has overcome a numerous company, by God's leave! And God is with the patient.
So, when Talut (Saul) set out with the troops, he said: “God tests you with a river, anyone who drinks from it is not with me, and anyone who does not taste it or anyone who scoops a handful of it then he is indeed with me.” So, they all drank from it except a few of them. Then when he and those who believed with him crossed it (the river), they said: “We do not have the strength to face Goliath and his troops today.” Those who thought that they meet God said: “Many small forces overcome large forces by God’s permission, and God is with those who persevere (and the patient ones).”
When Saul started to march his army he said to his troop: “There will be a river in our passage. God will try your faith by the mean of this river. Those who drink from its water, except a sip perhaps, do not deserve to be a part of my troop. Most of them, however, failed the test and drank from the river. When they faced the enemy, they said: “We surely are incapable of beating Goliath and his mighty army.” The believers among them replied: “Throughout the history, many times a few believers, with the help of God, have defeated the mighty army of the disbelievers. God sides with those who are patient.”
When Talut marched with the soldiers he said, “God will challenge you at the stream. If any drinks of its water, he will not go with my army. Only those who do not drink it will go with me, a little sip from the hand is excused.” But they all drank of it, except a few. When they crossed the river, he and the faithful with him said, “This day We cannot cope with Goliath and his forces.” But those who were convinced that they must meet God said, “How often, by God's will, has a small force vanquished a large one? God is with those who steadfastly persevere.
So when Talut set out with the troops, he said, “Allah will indeed be testing you with a river. So whoever drinks from it does not belong with me, but whoever does not taste it does belong with me—except for whoever scoops up a scoopful with his hand.” Yet they drank from it, except for a few of them. Then when he had crossed it together with those who had attained faith with him, they said, “We have no strength to face Galut and his troops today.” Those expecting to meet Allah said, “How many a small battalion has overcome a large battalion by Allah’s leave, for Allah is with the patient ones.”
And when Talut set out with his soldiery, he said, 'God will try you with a river, and he who drinks therefrom, he is not of mine; but whoso tastes it not, he is of mine, save he who laps it lapping with his hand.' And they drank from it save a few of them, and when he crossed it, he and those who believed with him, they said, 'We have no power this day against Galut and his soldiery,' those who thought that they should meet their Lord said, 'How many a small division of men have conquered a numerous division, by the permission of God, for God is with the patient.
So when Talut left the city along with the armies, he said, "Allah will surely test you with a river; so whoever drinks its water is not mine - and whoever does not drink is mine - except him who takes it in the hollow of his hand"; so they all drank it, except a few of them; thereafter when Talut and the believers with him had crossed the river, they said, "We do not have power this day to face Jalut (Goliath) and his armies"; those who were certain of meeting Allah said, "Many a times has a smaller group overcome a bigger group by Allah’s command; and Allah is with the steadfast."
So when Talut set forth with the hosts he said, “Truly Allah is going to try you with a river. Whoever drinks from it is not of me and whoever does not partake of it he certainly is of me except one who takes a scoop with his hand.” But they drank from it except a few among them. So when he went past it, he and those who kept faith with him, they said, “Today we have no power against Goliath and his hosts.” But those who knew that they are going to meet Allah said, “How many a small group has overcome a bigger group by the leave of Allah.” and Allah is with those who are patient.
And when Jalut departed with his soldiers, he said, verily God will prove you by the river: For he who drinketh thereof, shall not be on my side -- but he who shall not taste thereof he shall be on my side -- except he who drinketh a draught out of his hand. And they drank thereof, except a few of them. And when they had passed the river, he and those who believed with him, they said, we have no strength to day, against Jalut and his forces. But they who considered that they should meet God at the resurrection, said, how often hath a small army discomfited a great army, by the will of God? And God is with those who patiently persevere
And when Saul set out with his army, he said, "Behold, Allah will try you with a river, and he who drinks there from, he is not of mine; but whoever tastes it not, he is of mine, save he who sips it with his hand." But they drank from it save a
And when Saul marched out with his army, he said: 'Allah will test you with a river. He who drinks from it shall cease to be one of mine but he who does not drink from it, except he who scoops up once with his hand, shall be of mine. ' But for a few of them, they all drank from it. And when he had crossed it with those who believed, they said: 'We have no power this day against Goliath and his soldiers. ' But those of them who reckoned they would meet Allah replied: 'Many a small band has, by the permission of Allah, vanquished a mighty army. Allah is with the patient.
And when Saul marched forth with his forces, he said, "God will test you by a river: He who drinketh of it shall not be of my band; but he who shall not taste it, drinking a drink out of the hand excepted, shall be of my band." And, except a few of them, they drank of it. And when they had passed it, he and those who believed with him, the former said, "We have no strength this day against (Djalout) Goliath and his forces:" But they who held it as certain that they must meet God, said, "How oft, by God's will, hath a small host vanquished a numerous host! and God is with the steadfastly enduring."
And when Talut marched forward with the military regiments, he said: “Verily, Allah is going to test you at the stream, so one who drank freely (from the water to completely quench his thirst) from it, he is not of my own (people), and one who does not drink to satisfaction from it, then certainly he is of my own (people) except one who made a cup-like shape in (the palm of) his hand (and then drank a palm-cup only). But they drank to their satisfaction from this (stream) except a minority among them. So when he crossed it, (i.e., ) he and the people who had Believed with him, they (who had failed the test) said: “Today (we find) no power in us in comparison to Jalut (Goliath) and his forces.” Those who were convinced that they are those who must meet Allah said: “How often a tiny force has overwhelmed an overflowing force with the permission of Allah, and Allah is on the side of those who are patient and perseverent.”
So when Saul set forward with his army he said: Truly, God is One Who Tests you with a river. So whoever would drink of it, he is not of me, and whoever tastes it not, truly, he is of me, but he who scoops up with a scooping of his hand. So they drank of it, but a few of them. Then, when he crossed it, he and those who believed with him, they said: There is no energy for us today against Goliath and his armies. Said those who think they truly would be ones who encounter God: How often a faction of a few vanquished a faction of many with the permission of God! And God is with the ones who remain steadfast.
Saul set forth with the brigades. He said, “Allah will certainly test you at the river. Whoever drinks from it [like an animal] will not proceed with me. Only those who do not taste it will go, plus those who sip from the hand.” They all drank [like animals] except a few. After (Saul) and the faithful ones with him had crossed the river, some of them decided, “No, this day we will not be able to cope with Goliath [the giant] and his forces.” Some were convinced that they must meet Allah that day [through their deaths]. They said, “How often, by Allah’s will, has a small force vanquished a larger one? Allah is with those who patiently persevere.”
When TaLut marched forth with his army, he announced: "Allah will test you at a certain river; anyone who will drink from its water shall cease to be my soldier, and those who will not drink to quench their thirst with its water except a sip or so from the hollow of their hands shall fight on my side." They all drank from it, inspite of this warning, except a few of them. When he and those who believed with him crossed the river, they said: "We have no power left this day against JaLut (Goliath) and his warriors." But the believers, who knew they would meet Allah, replied: "It has often happened that a small group, by the grace of Allah, has vanquished a mighty army. Allah is with those who endure with patience."
And when Saul marched out with his army, he warned: "Allah is going to put you to a test by the side of a river: whoso drinks of its water shall cease to be my companion: he alone shall be~my companion who does not quench his thirst with its water: one may, however, take except a few, drank their fill of it. Afterwards when Saul, and those who had believed with him, crossed the river and advanced forward, the former said to Saul, "We have no power left this day to fight against Goliath and his hosts." But those who believed that one Day they shall meet Allah, declared, "lt has often been that a small host has, by Allah´s grace, overcome a big host: for Allah is with those who show fortitude."
So when Saul set out with the forces, he said: surely Allah will try you with a river. Whoever drinks from it, he is not of me, and whoever tastes it not, he is surely of me, except he who takes a handful with his hand. But they drank of it save a few of them. So when he had crossed it, he and those who believed with him, they said: We have to-day no power against Goliath and his forces. Those who were sure that they would meet their Lord said: How often has a small party vanquished a numerous host by Allah's permission! And Allah is with the steadfast
So when Talut departed with the forces, he said, "Allah will certainly test you through a river, so whoever drinks from it then he is not of me and whoever does not taste of it, then certainly he is of me, except he who takes in the hollow of his hand," but they drank from it except a few of them. Then when he had crossed (the river) with those who believed with him, they said, "Today we do not have power against Jalut and his forces." Those who expected that they would meet Allah, said, "How often has a small party over come a party consisting of many people by the order of Allah, and Allah is with those who are patient."
So then, when Tuaaloot set forth with his army, he said, "Allah is certainly going to test you with a river. Whosoever quenches his thirst therefrom, he is not with us. And whosoever doesn't do so, but just drinks a palmful of water therefrom, he is indeed with us." And they did quench their thirst therefrom, except for a few of them. So then, as they — he and those who believed with him — crossed over, the others said, "We do not have the strength this day to confront Jaaloot and his army." Said those who were certain they would be meeting Allah, "How often, by Allah's Will, has a small party got the better of a big one! And Allah is with those who exercise patience."
So, when Talut (Saul) marched out of the city with his troops, he said: ‘Surely, Allah will try you by means of a stream. So he who drinks from it will not be (of my companions), and he who does not drink it will be of (my party), but if someone takes (only) a sip of it from the hollow of his hand (there is no harm).’ Yet, they all drank of it except a few. So, when Talut (Saul) and his companions in faith crossed the stream, they said: ‘We have no strength today to face Jalut (Goliath) and his forces.’ (But) those who were sure that (after martyrdom or death) they were going to meet Allah said: ‘Many a time a small party has overcome a (very) large party by the command of Allah! And Allah awards His companionship to the steadfast.
So when Saul set out with the soldiers, he said: "God will test you with a river, whoever drinks from it is not with me, and whoever does not taste from it except one scoop with his hand is with me." They all drank from it, except a few of them. So when he and those who believed with him crossed it, they said: "We have no power today against Goliath and his soldiers!" But the ones who understood that they would meet God said: "How many a time has a small group beaten a large group by God's leave, and God is with the patient ones!"
So when Saul set out with the soldiers, he said: "God will test you with a river, whoever drinks from it is not with me, and whoever does not taste from it except one scoop with his hand is with me." They all drank from it, except for a few of them. So when he and those who believed with him crossed it, they said: "We have no power today against Goliath and his soldiers!" But the ones who understood that they would meet God said: "How many a time has a small group beaten a large group with the permission of God, and God is with the patient ones!"
So when Saul set out with the soldiers, he said: "God will test you with a river, whoever drinks from it is not with me, and whoever does not taste from it except one scoop with his hand is with me." They all drank from it, except for a few of them. So when he and those who believed with him crossed it, they said: "We have no power today against Goliath and his soldiers!" But the ones who understood that they would meet God said: "How many a time has a small group defeated a large group with the permission of God, and God is with the patient ones!"
So when Saul/Taloot separated/parted with the soldiers/warriors , he said: "That God (is) testing you with a river/waterway, so who drank from it, so he is not from me, and who did not taste it , so he is from me, except who scooped a scoop, with his hand." So they drank from it, except a few from them, so when he crossed it (the river), he and those who believed with him, they said: "No power/ability/energy to us today with Goliath and his soldiers/warriors." Those who assume/suppose that they are meeting God said: "How many (times) from a little/small group defeated a group (of) many with God's will?" And God (is) with the patient/enduring
And when Saul set out with his forces, he said: "Behold, God will now try you by a river: he who shall drink of it will not belong to me, whereas he who shall refrain from tasting it - he, indeed, will belong to me; but forgiven shall be he who shall scoop up but a single handful." However, save for a few of them, they all drank [their fill] of it. And as soon as he and those who had kept faith with him had crossed the river, the others said: "No strength have we today [to stand up] against Goliath and his forces!" [Yet] those who knew with certainty that they were destined to meet God, replied: "How often has a small host overcome a great host by God's leave! For God is with those who are patient in adversity."
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Then as soon as Talut (Saul) departed with the hosts, he said, "Surely Allah will be trying you with a river; so whoever drinks of it, then he is not of me, and whoever does not taste (Literally: does not feed on it) it, then surely he is of me, excepting him who scoops up (a scoop) with his hand." Then they drank of it except a few of them. Then, as soon as he passed over it, he and the ones who believed with him, they said, "We have no capability today against Jalut (Goliath) and his hosts." (But) the ones who expect that they will be meeting Allah said, "How often a little community has overcome a much (larger) community by the permission of Allah; and Allah is with the patient."
And when Saul set out with the army, he said: Lo! Allah will try you by (the ordeal of) a river. Whosoever therefore drinketh thereof he is not of me, and whosoever tasteth it not he is of me, save him who taketh (thereof) in the hollow of his hand. But they drank thereof, all save a few of them. And after he had crossed (the river), he and those who believed with him, they said: We have no power this day against Goliath and his hosts. But those who knew that they would meet Allah exclaimed: How many a little company hath overcome a mighty host by Allah's leave! Allah is with the steadfast
When Saul set forth with the army he said, "God will test you with a river. Those who drink its water will not be of my people and those who do not even taste the water or who only taste some of it from within the hollow of their hand, will be my friends. They all drank the water except a few of them. When Saul and those who believed in him crossed the river, his people said, "We do not have the strength to fight against Goliath and his army." Those who thought that they would meet God said, "How often, with God's permission, have small groups defeated the large ones?" God is with those who exercise patience
So, when Talut set out along with the troops, he said: .Allah is going to test you by a river, so, whoever drinks from it is not my man, and whoever does not taste it is surely a man of mine, except the one who scoops a little with his hand. Then they drank from it, except a few of them. So, when it (the river) was crossed by him and by those who believed with him, they said: .There is no strength with us today against Jalut and his troops. Said those who believed in their having to meet Allah: .How many small groups have overcome large groups by the will of Allah. Allah is with those who remain patient
When Saul set out with the soldiers, he said: "Indeed, Allâh will test your faith by a river. Therefore, whoever drinks from it is not of me, and whoever refrains form tasting it is indeed of me, except the one who takes (thereof) in the hollow of his hand." However, they drank from it, except a few of them. After he had crossed (the river), he and those who attained Faith (in Allâh) with him, they said: “We have no power today (to fight) against ‘Goliath’ and his soldiers." Nevertheless, those who certainly believed that they would meet Allâh said: “How often has it happened that a small force has triumphed over a much greater one by the permission of Allâh. He is with those who persist in patience and constancy."
When Talut set out (on a mission) with his army, he said, "Allah is surely going to put you through a test by the river. Whoever drinks (and quenches his thirst with) the water from the river shall not be (a devotee of) mine. Truly, (a follower of) mine would be the one who avoids the taste of the water from the river, save a sip or two out of the hollow of his hand." But, except for a few, they all drank the water from the river. When Talut, and those who believed in him, crossed (the river), the others said, "We do not have any strength left today against Goliath and his armies." Those who were certain about meeting their Lord, replied, "How often has it been that a smaller group prevailed over a much larger group, by Allah´s leave?" And Allah is certainly with the patient ones
And when Saul set out with the soldiers, he said: ‘Indeed, Allâh will test your Faith by a river. So, whoever drinks from it is not of me, and whoever refrains form tasting, it is indeed of me, except the one who takes (thereof) in the hollow of his hand’. However, they drank from it, except a few of them. After he had crossed (the river), he and those who live by Faith with him said: ‘We have no power today (to fight) against Goliath and his soldiers’. Nevertheless, those who had firmly belief that they would meet Allâh said: ‘How often has it happened that a small force has triumphed over a much greater one by the will of Allâh. Surely He is with those who cling to patience (and act piously)’.
And when Talut advanced his troops and traversed some distance by marching, they came across a river. There and then said Talut to his troops: "Allah has preordained that you be tested now for inclination, sincerity and endurance, therefore, he who drinks of the river to satisfy his thirst shall be discharged from my forces, but he who does not drink shall join my forces, but excused is he who takes only a few sips from the palm of one hand. Yet they all satisfied their thirst except for a few. And when Talut crossed the river with those who exercised unqualified obedience to commands, they wrere confronted by Jalut (Goliath) and his superior forces whom they feared. They said: "On this day we are not a match for Jalut and his forces. But those who marched under the banner, believers touched by the divine hand, who believe they would be destined to be in Allah, the Creator’s, August Presence Hereafter, ventured to say: "How often, Allah willing, has a small force submitted a superior force?" Allah upholds the patient and persevering"
When Talut set out with his army, he said: “Allah will test you near the river. Anyone who drinks from it will no longer be my soldier, but whoever does not taste it will be mine, except those who scoop it up in the palm of their hands”. So, they all drank from it, except a few of them. When he crossed the riveralong with those who had believed him, they said: “We have no strength today to fight Jalut and his army”. But those who believed that they wouldmeet their Lord said: “How many times have small forces defeated large forces with the help of Allah, and Allah is with the patient”
When Saul marched forth with his army, he cautioned: “Allah will test you with a river. So whoever drinks ˹his fill˺ from it is not with me, and whoever does not taste it—except a sip from the hollow of his hands—is definitely with me.” They all drank ˹their fill˺ except for a few! When he and the ˹remaining˺ faithful with him crossed the river, they said, “Now we are no match for Goliath and his warriors.” But those ˹believers˺ who were certain they would meet Allah reasoned, “How many times has a small force vanquished a mighty army by the Will of Allah! And Allah is ˹always˺ with the steadfast.”
And when Talut (Saul) departed with the soldiers he said: Allah will test you with a river; so whoever drinks from it, does not belong to me, and who does not taste it, belongs to me, except for one who takes a quick scoop with his hand. But they drank from it except a few of them. So when he and the believers with him crossed over, they said: We have no strength today against Jalut (Goliath) and his soldiers. Those who were sure that they would meet Allah said: How often did a small group overcome a big group with Allah´s permission � Allah is with those who are steadfast.
And when Saul marched out with his warriors, he said: ‘God will put you to the test at a certain river. He that drinks from it shall be no soldier of mine, but he that does not drink from it, or scoops a little in the hollow of his hand, shall fight by my side.‘¹ They all drank from it, except a few of them. And when he had crossed the river with those who shared his faith, they said: ‘We have no power this day against Goliath and his warriors.‘ Those of them who believed that they would meet God said: ‘Many a small band has, by God‘s grace, vanquished a mighty army. God is with those who endure with fortitude.‘
When Saul took command of the troops, he said, "GOD is putting you to the test by means of a stream. Anyone who drinks from it does not belong with me - only those who do not taste it belong with me - unless it is just a single sip." They drank from it, except a few of them. When he crossed it with those who believed, they said, "Now we lack the strength to face Goliath and his troops." Those who were conscious of meeting GOD said, "Many a small army defeated a large army by GOD's leave. GOD is with those who steadfastly persevere."
When Saul divided the troops, he said, "God will test you at a river. Whoever drinks from it is not with me, and whoever does not taste it is with me, except for those who scoop up a handful." All but a few drank from it. When he and the believers crossed it together, they said, "We do not have any strength against Goliath and his troops today." Those who thought they were about to meet God said, "How often small groups have defeated large groups by God's authority. God is with those who endure."
When Saul divided the troops, he said, “God will test you at a river. Whoever drinks from it is not with me, and whoever does not taste it is with me, except for those who scoop up a handful.” All but a few drank from it. When he and the believers crossed it together, they said, “We do not have any strength against Goliath and his troops today.” Those who thought they were about to meet God said, “How often small groups have defeated large groups by God’s authority. God is with those who endure.”
So, when Saul departed with the troops, he said, “Allah will be trying you with a river. So, whoever drinks from it does not belong to me? And whoever is not fed from it, so he belongs to me except for whoever scoops up a little with his hand?” So, they drank from it, except for a few among them. So, when he crossed it, he and those who believed with him said, “We have no energy to face Goliath and his troops Today.” Those who assumed that they would meet Allah said, “How many among a small group have overcome a large group by Allah’s permission. And Allah is with the patient ones.”
So when Saul marched out with the troops he said: ' Verily Allah will try you by a river, whoever drinks from it he is not of me, and whoever tastes it not, he is surely of me, including the one who tastes but a single handful.' But they all drank of it, except a few of them. And when he (Saul) crossed it (the river) , those who believed with him said: ' We have no power today against Goliath and his troop .' Those who knew that they would meet Allah said: ' How often a small party has overcome a numerous host by Allah's leave! And Allah is with the (steadfast) patient ones '
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The Commander Saul then marched along with his soldiers to face the armies of Jaloot (Goliath). They came upon a rivulet on their way. Saul, in order to create discipline among his soldiers and to test their resolve commanded them to refrain from drinking that water, save a sip out of the hand. But except for a few they drank it. Their behavior was hardly strange when they crossed the rivulet. They complained, "This day we cannot cope with Goliath and his armies." But those who were resolute and were convinced that they were marching forward in the Cause of Allah, said, "How often a small force has overwhelmed a big army since it is the Law of Allah that He is with those who are proactively steadfast."
So when Talut departed with the forces, he said: Surely Allah will try you with a river; whoever then drinks from it, he is not of me, and whoever does not taste of it, he is surely of me, except he who takes with his hand as much of it as fills the hand; but with the exception of a few of them they drank from it. So when he had crossed it, he and those who believed with him, they said: We have today no power against Jalut and his forces. Those who were sure that they would meet their Lord said: How often has a small party vanquished a numerous host by Allah's permission, and Allah is with the patient
And when Talut set out with the forces, he said, `Surely, ALLAH will try you with a river. So he who drinks therefrom is not of me; and he who taste it not is assuredly of me, save him who takes only a handful of water with his hand.' But they drank of it, except a few of them. And when they crossed it - he and those who believed along with him - they said, `We have no power today against Jalut and his forces.' But those who knew for certain that they would one day meet ALLAH, said, `How many a small party has triumphed over a large party by ALLAH's command ! And ALLAH is with the steadfast.
And when Saul set out with the hosts he said, “Truly God will try you with a stream. Whosoever drinks from it is not of me, and whosoever tastes not of it is of me—save one who scoops out a handful.” But they drank from it, save a few among them. So when he crossed it, he and those who believed with him, they said, “We have no power today against Goliath and his hosts.” Those who deemed they would meet their Lord said, “How many a small company have overcome a large company by God’s leave! And God is with the patient.
When Talht started with the armies, he said: "Verily, Allah will test you at the stream: If any (of you) drinks from its water, He will not go with my army: Only those who do not taste from it (the stream) will go with me: A mere sip out of the hand is excused." But they all drank of it, except a few; When they— He and the faithful ones with him— Crossed the river, they said: "This day we cannot fight Goliath and his forces." But those who were convinced that they must (eventually) meet Allah, said: "How often, by Allah’s Will, has a small force overcome a big one (force)?" Allah is with those who constantly work (towards the good)
When Saul set out with the troops, he said, “God will test you with a river. Whoever drinks from it isn’t of me, and whoever doesn’t drink from it is of me, except for one who sips a handful with his hand.” Yet, they drank from it, except a few of them. When he and the faithful with him crossed it, they said, “We have no power today against Goliath and his warriors.” However, those sure that they would meet God said, “How often did a small group overcome a large group with God’s permission? God is with the patient.”
When Saul set out with the troops, he said, 'God will be testing you with a river. Whoever drinks from it does not belong with me. But whoever does not drink from it, does belong with me, except for whoever scoops up a little with his hand.' But they drank from it, except for a few of them. Then, when he crossed it, he and those who believed with him, they said, 'We have no strength to face Goliath and his troops today.' But those who knew that they would meet God said, 'How many a small group has defeated a large group by God's will. God is with the steadfast.'
And when Saul went forth with the soldiers, he said, "Indeed, Allah will be testing you with a river. So whoever drinks from it is not of me, and whoever does not taste it is indeed of me, excepting one who takes [from it] in the hollow of his hand." But they drank from it, except a [very] few of them. Then when he had crossed it along with those who believed with him, they said, "There is no power for us today against Goliath and his soldiers." But those who were certain that they would meet Allah said, "How many a small company has overcome a large company by permission of Allah . And Allah is with the patient."
Then when Saul set out with the soldiers, he said, 'Indeed God will try you with a river, so whoever drinks from it, then he is not of me; but whoever does not taste it, then indeed, he is of me, except whoever laps it lapping with his hand.' Then they drank from it except a few of them, then when he crossed it, he and those who believed with him, they said, 'We have no power this day against Goliath and his soldiers,' Those who thought that they would meet God said, 'How many a small division of men have conquered a numerous division, with the permission of God, and God is with the patient.'
When Talut set forth with the armies, he said: "God will test you at the stream: if any drinks of its water, He goes not with my army: Only those who taste not of it go with me: A mere sip out of the hand is excused." but they all drank of it, except a few. When they crossed the river,- He and the faithful ones with him,- they said: "This day We cannot cope with Goliath and his forces." but those who were convinced that they must meet God, said: "How oft, by God's will, Hath a small force vanquished a big one? God is with those who steadfastly persevere."
When Talut set forth with the armies, he said: "Allah will test you at the stream: if any drinks of its water, He goes not with my army: Only those who taste not of it go with me: A mere sip out of the hand is excused." but they all drank of it, except a few. When they crossed the river,- He and the faithful ones with him,- they said: "This day We cannot cope with Goliath and his forces." but those who were convinced that they must meet Allah, said: "How oft, by Allah's will, Hath a small force vanquished a big one? Allah is with those who steadfastly persevere."
وَلَمَّا بَرَزُوا۟ لِجَالُوتَ وَجُنُودِهِۦ قَالُوا۟ رَبَّنَاۤ أَفۡرِغۡ عَلَیۡنَا صَبۡرࣰا وَثَبِّتۡ أَقۡدَامَنَا وَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡكَـٰفِرِینَ ٢٥٠
And when they met Goliath and his warriors, they said, ‘Our Lord, pour patience on us, make us stand firm, and help us against the disbelievers,’
And when they went forth for Goliath and his forces, they said: "Our Lord! Pour on us patience, make our steps firm, and grant us victory over the disbelievers."
And when they arrayed themselves against Jalut and his hosts, they said: our Lord pour forth on us patience, and set firm our feet, and make us triumph over the infidel people
And when they were facing Goliath and his hordes they prayed: "O Lord, give us endurance and steady our steps, and help us against the deniers of truth."
When they faced Goliath and his army, they prayed, “Our Rabb, give us the force of perseverance, make firm our feet, do not let us slip and give us the power of victory over the deniers.”
When they came out against Saul and his troops, they said, ´Our Lord, pour down steadfastness upon us, and make our feet firm, and help us against this kafir people.´
So when they marched out for [encounter with] Goliath and his troops, they said, ‘Our Lord, pour patience upon us, make our feet steady, and assist us against the faithless lot.’
And when they went forth against Goliath and his forces, they prayed: "Our Lord, pour out upon us steadfastness, and set our feet firm, and help us to victory over the disbelieving people."
And when they confronted Jalut (-Goliath) and his forces they said, `Our Lord! grant us perseverance and keep our footholds firm and help us against the disbelieving people.
So, when they went forth against Goliath and his hosts, they said, 'Our Lord, pour out upon us patience, and make firm our feet, and give us aid against the people of the unbelievers!
When they faced Goliath and his troops, they said: “Our Lord, give us perseverance and solidify our steps and help us against the disbelieving people.”
When they faced the army of Goliath, they prayed: “Lord, pour down upon us patience and give us the strength and give us victory over the disbelievers.”
When they advanced to meet Goliath and his forces, they prayed, “Our Lord, pour out constancy on us and make our steps sure, and help us against those who do not believe.
And when they confronted Galut and his troops, they said, “Our Lord, pour down patience upon us and strengthen our foothold and support us against the denying people.”
And when they went out against a Galut and his soldiery, they said, 'Lord, pour out patience over us, and make firm our steps, and help us against the misbelieving people!
And when they confronted Jalut and his armies they invoked, "Our Lord! Pour (bestow abundantly) on us patience (fortitude), and keep our feet steady, and help us against the disbelieving people."
And when they came out against Goliath and his hosts they said, “O our Lord! Shower down patience upon us and establish our foothold and give us help against the disbelieving people.”
And when they went forth to battle against Jalut and his forces, they said, O Lord, pour on us patience, and confirm our feet, and help us against the unbelieving people
And when they went out against a Goliath and his forces, they prayed saying, "Lord, pour out on us endurance, make firm our steps, and help us against the faithless!"
When they appeared to Goliath and his soldiers, they said: 'Lord, pour upon us patience. Make us firm of foot and give us victory against the nation of unbelievers.
And when they went forth against Goliath and his forces, they said, "O our Lord! pour out steadfastness upon us, and set our feet firm, and help us against the infidels!"
And when they advanced towards Jalut and his forces, they invoked: “Our Nourisher-Sustainer! Pour down on us patience and perseverance and make our steps firm and provide us assistance against the nation of disbelievers.”
And so when they departed against Goliath and his armies they said: Our Lord! Pour out patience on us, and make our feet firm, and help us against the folk— the ones who are ungrateful.
When they advanced to meet Goliath and his forces, they prayed, “Our Lord, pour loyalty upon us and make our tread certain. Help us against the unbelieving people.”
When they advanced to face JaLut (Goliath) and his warriors, they prayed: "Our Lord! Fill our hearts with steadfastness, make our steps firm, and help us (give us victory) against the unbelievers."
Accordingly, when they marched forward to fight with Goliath and his hosts, they prayed, "Our Lord, bless us with fortitude, make firm our foothold and give us victory over the unbelieving host."
And when they went out against Goliath and his forces, they said: Our Lord, pour out patience on us and make our steps firm and help us against the disbelieving people
And when they went out against Jalut and his forces, they prayed, "Our Fosterer ! pour on us patience and make our steps firm and help us against the people who are infidels."
And when they advanced against Jaaloot and his army, they said, "Our Lord! Bestow patience on us, steady our steps and help us against the people who suppress the Truth."
And when they faced Jalut (Goliath) and his forces, they supplicated Allah: ‘O our Lord, grant us plentiful patience and make our steps firm and give us victory over the disbelievers.
And when they came forth to Goliath and his soldiers, they said: "Our Lord grant us patience, and make firm our foothold, and grant us victory over the disbelieving people."
And when they came forth to Goliath and his soldiers, they said: "Our Lord grant us patience, and make firm our foothold, and grant us victory over the disbelieving people."
And when they came forth to Goliath and his soldiers, they said: "Our Lord grant us patience, and make firm our foothold, and grant us victory over the disbelieving people."
And when they emerged/appeared to Goliath and his soldiers/warriors, they said: "Our Lord, pour on us patience and make our feet firm , and give us victory/aid on (over) the nation, the disbelieving."
And when they came face to face with Goliath and his forces, they prayed: "O our Sustainer! Shower us with patience in adversity, and make firm our steps, and succour us against the people who deny the truth!"
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And as soon as they went forth against Jalut (Goliath)and his hosts, they said, "Our Lord, pour out upon us patience, and make firm our feet, and give us victory over the disbelieving people!"
And when they went into the field against Goliath and his hosts they said: Our Lord! Bestow on us endurance, make our foothold sure, and give us help against the disbelieving folk
Advancing towards Goliath and his army, they prayed to God for patience, steadfastness in battle, and for victory over the unbelievers
And when they faced Jalut and his troops, they said: .Our Lord, pour out endurance on us, make firm our feet and help us against the disbelieving people
When they went forth against ‘Goliath’ and his soldiers, they supplicated and prayed: "Our Lord, pour upon us patience and constancy, plant firmly our feet (in the ground), and make us victorious over a people who persist in disbelief (in Allâh).”
As they advanced to confront Goliath and his forces, they implored (Allah), "Our Lord! Pour on us (a generous helping of) patience, plant our feet firmly and give us victory over the nation of unbelievers."
And when they went forth against Goliath and his soldiers, they supplicated and prayed: ‘Our Lord, pour upon us patience, plant firmly our feet (in the ground) and make us victorious over those who are spiritually dead and blind.
When they faced Jalut and his forces they prayed: "inspire us, O Allah, our Creator, to be justly confident and enduring and inspire our courage and help us make our steps firm, and bring victory and fortune to us so that we reduce those who deny You to ruin"
When they advanced to face Jalut and his army, they prayed: “Our Lord, shower patience on us, keep our feet firmon the ground, and help us against the disbelievers”.
When they advanced to face Goliath and his warriors, they prayed, “Our Lord! Shower us with perseverance, make our steps firm, and give us victory over the disbelieving people.”
And when they faced Jalut (Goliath) and his soldiers they said: Our Lord, fill us with steadfastness and make our foothold strong and help us against the people who reject (the truth).
And when they confronted Goliath and his warriors they said: ‘Lord, fill our hearts with steadfastness; make us firm of foot and help us against the unbelievers.‘
When they faced Goliath and his troops, they prayed, "Our Lord, grant us steadfastness, strengthen our foothold, and support us against the disbelieving people."
When they met Goliath and his troops, they said, "Lord, give us endurance and make our feet firm and save us from the unbelievers."
When they met Goliath and his troops, they said, “Lord, give us endurance and make our feet firm and save us from the unbelievers.”
And when they emerged to Goliath and his troops, they said, “Our Lord, pours down patience upon us, and fixes our foothold, and victories us, against the infidel kinfolk.”
So when they encountered Goliath and his troops, they said: ' Our Lord! pour down upon us patience, and make our steps firm, and help us against the disbelieving people '
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Thus praying to their Lord in full conviction in the Law of proactive steadfastness, they advanced toward the invading armies of Goliath
And when they went out against Jalut and his forces they said: Our Lord, pour down upon us patience, and make our steps firm and assist us against the unbelieving people
And when they issued forth to encounter Jalut and his forces, they said, `O our Lord, pour forth steadfastness upon us, and make our steps firm, and help us against the disbelieving people.
And when they went forth against Goliath and his hosts they said, “Our Lord, pour patience upon us, make firm our steps, and help us against the disbelieving people.
And when they advanced to meet Goliath and his forces, they prayed: "Our Lord! Grant us constancy and make our steps firm: Help us against those who reject faith."
And when they confronted Goliath and his warriors, they prayed, “Our Lord, fill us with patience, strengthen our foothold, and help us against the disbelieving people.”
And when they confronted Goliath and his troops, they said, 'Our Lord, pour down patience on us, and strengthen our foothold, and support us against the faithless people.'
And when they went forth to [face] Goliath and his soldiers, they said, "Our Lord, pour upon us patience and plant firmly our feet and give us victory over the disbelieving people."
And when they went out against Goliath and his soldiers, they said, 'Our Lord! Pour patience on us, and make firm our feet, and help us against the disbelieving people.'
When they advanced to meet Goliath and his forces, they prayed: "Our Lord! Pour out constancy on us and make our steps firm: Help us against those that reject faith."
When they advanced to meet Goliath and his forces, they prayed: "Our Lord! Pour out constancy on us and make our steps firm: Help us against those that reject faith."
فَهَزَمُوهُم بِإِذۡنِ ٱللَّهِ وَقَتَلَ دَاوُۥدُ جَالُوتَ وَءَاتَىٰهُ ٱللَّهُ ٱلۡمُلۡكَ وَٱلۡحِكۡمَةَ وَعَلَّمَهُۥ مِمَّا یَشَاۤءُۗ وَلَوۡلَا دَفۡعُ ٱللَّهِ ٱلنَّاسَ بَعۡضَهُم بِبَعۡضࣲ لَّفَسَدَتِ ٱلۡأَرۡضُ وَلَـٰكِنَّ ٱللَّهَ ذُو فَضۡلٍ عَلَى ٱلۡعَـٰلَمِینَ ٢٥١
and so with God’s permission they defeated them. David killed Goliath, and God gave him sovereignty and wisdom and taught him what He pleased. If God did not drive some back by means of others the earth would be completely corrupt, but God is bountiful to all
They routed those (disbelievers) by the Permission of Allah, David killed Goliath, Allah gave David the kingdom and wisdom, and taught him what He willed. And if Allah had not been repelling some people by some others, the earth surely would be filled with mischief. But Allah is Gracious to the worlds.
Then they vanquished them by the leave of Allah, and Da'ud slew Jalut, and Allah vouchsafed him dominion, and Wisdom and taught him of that which He Willed. And, it not for Allah's repelling people, some of them by means of others, the earth surely were corrupted; but Allah is Gracious unto the Worlds
By the will of God they defeated them, and David killed Goliath, and God gave him kingship and wisdom, and taught him whatsoever He pleased. If God did not make men deter one another this earth would indeed be depraved. But gracious is God to the people of the world
Then (with the permission of Allah) the Names comprising their essence, they defeated them. David killed Goliath and Allah gave him (David) sovereignty and wisdom and taught him what He willed (programmed him with the Names from his essence). If Allah had not repelled some by (means of) others, the earth would have become corrupt (unlivable). But the bounty of Allah is upon the worlds.
And with Allah´s permission they routed them. Dawud killed Saul and Allah gave him kingship and wisdom and taught him whatever He willed. If it were not for Allah´s driving some people back by means of others, the earth would have been corrupted. But Allah shows favour to all the worlds.
Thus they routed them with Allah’s will, and David killed Goliath, and Allah gave him the kingdom and wisdom, and taught him whatever He liked. Were it not for Allah’s repelling the people by means of one another, the earth would surely have been corrupted; but Allah is gracious to the world’s creatures
So they routed them by God’s leave, and David killed Goliath, and God granted him kingdom and Wisdom, and taught him of that which He willed. Were it not that God repelled people, some by means of others, the earth would surely be corrupted; but God is gracious for all the worlds
At last, they routed them by the leave of Allah, and David killed Jalut, and Allah gave him the sovereignty and the wisdom and taught him of what He pleased. And had it not been for Allah repelling the people - some of them by the others - the earth would have been in a state of disorder; but Allah is full of grace to the worlds
And they routed them, by the leave of God, and David slew Goliath; and God gave him the kingship, and Wisdom, and He taught him such as He willed. Had God not driven back the people, some by the means of others, the earth had surely corrupted; but God is bounteous unto all beings
So, they defeated them by God’s permission, and David killed Goliath, and God gave him the rule and the wisdom, and taught him what He wanted. If God does not repel some people by some others, the earth would certainly corrupt, but God is gracious to humankind.
And God helped them to defeat the army of the disbelievers and David killed Goliath. Then God blessed David with kingship, knowledge and wisdom as He willed. If God does not help the believers in their struggle against the disbelievers, the world will be a chaotic place dominated by mischief makers. Fortunately, God loves His realm of creation
By God's will they defeated them, and David slew Goliath. And God gave him power and wisdom, and taught him whatever he wished. And if God did not check one set of people by way of another, the earth would indeed be full of chaos. But God is full of bounty to all the worlds
So they defeated them by Allah’s leave when David killed Galut, and Allah brought him authority and wisdom and taught him as He willed. And were it not for Allah repelling some people by means of others, the earth would indeed become corrupted, but Allah is Gracious to all realms.
And they put them to flight by the permission of God, and David killed Galut, and God gave him the kingdom and wisdom, and taught him of what He willed. And were it not for God's repelling men one with another the earth would become spoiled; but God is Lord of grace over the worlds
So they routed them by the command of Allah; and Dawud (David) slew Jalut, and Allah gave him the kingdom and wisdom, and taught him all whatever He willed; and if Allah does not ward off some men by others, the earth will be destroyed, but Allah is Most Munificent towards the entire creation
So they defeated them by the leave of Allah and David killed Goliath and Allah granted him the kingship and the wisdom and taught him of all that He pleased. Where it not that Allah check some people by others, certainly the earth would have gone corrupt but Allah is Master of bounties unto the worlds.
Therefore they discomfited them, by the will of God, and David slew Jalut. And God gave him the kingdom and wisdom, and taught him his will, and if God had not prevented men, the one by the other, verily the earth had been corrupted: But God is beneficent towards his creatures
And they routed them by the permission of Allah, and David slew Goliath; and Allah gave him the kingdom and wisdom, and taught him of what He willed. And were it not that Allah repelled some men by means of others the earth would become corrupted; but Al
By the permission of Allah, they routed them. David slew Goliath, and Allah bestowed on him the kingship and wisdom, and taught him from that He willed. Had Allah not pushed the people, some by the other, the earth would have been corrupted. But Allah is Bountiful to the worlds
And by the will of God they routed them; and (Daood) David slew Goliath; and God gave him the kingship and wisdom, and taught him according to His will: and were it not for the restraint of one by means of the other, imposed on men by God, verily the earth had been utterly corrupted. But God is bounteous to his creatures
So they routed them with the permission of Allah and Da’ud (David) killed Jalut. And Allah bestowed the country to him and wisdom (to govern) and He taught him from whatever He thought proper. And if there had not been removal of people by Allah, some of them by some others, the world would have become a victim to lawlessness. But Allah is full of grace for the worlds
So they put them to flight with the permission of God. And David killed Goliath. And God gave him the dominion and wisdom, and taught him of what He wills. And if not for God driving humanity back—some by some others—the earth would have, certainly, gone to ruin, except God is Possessor of Grace to the worlds.
By Allah’s will, (Saul’s army) defeated them, and David slew Goliath. Allah gave (David) power and wisdom and taught him whatsoever He willed. If Allah had not curbed one set of people by means of another, the earth would indeed be filled with wickedness. Allah is filled with bounty for all the worlds.
By Allah’s will they put the unbelievers to flight, and Davidkilled JaLut. Allah gave David the kingdom and wisdom and taught him what else He pleased. If Allah had not been repelling one set of people by the might of others, there would indeed be disorder on earth, but Allah is Gracious to all the worlds
Consequently, by Allah´s grace, they routed the unbelievers, and David killed Goliath; and Allah gave him kingship and wisdom and taught him whatever other things He willed. And if Allah had not been repelling one set of people by means of another, the earth would have been filled with chaos. But Allah is bountiful to the world (and so repels chaos in this way)
So they put them to flight by Allah's permission. And David slew Goliath, and Allah gave him kingdom and wisdom, and taught him of what He pleased. And were it not for Allah's repelling some men by others, the earth would certainly be in a state of disorder: but Allah is Full of grace to the worlds
So they defeated them by Allah's order, and Dawood killed Jalut, and Allah gave him authority and wisdom and taught him of that which He willed. And had Allah not repelled some human beings with others, the earth would have surely been in a state of corruption, but Allah is Gracious to the worlds.
They then defeated them (Jaaloot and his army) by Allah's Will. And David slew Jaaloot and Allah gave him the dominion and the acumen to rule and taught him what He wished to teach him. And had Allah not subjugated some people through others, the earth would certainly have been corrupted.hBut Allah is beneficent to the worlds
So they defeated them (the army of Jalut [Goliath]) by Allah’s command and Dawud (David) killed Jalut. And Allah granted (Dawud) sovereignty and wisdom, and taught him what He wished. If Allah had not removed one group (that puts into force tyranny and oppression and breaches peace) by means of another (who fights for the protection of human dignity, life on) earth would have been ruined. But Allah is Bountiful to all the worlds
So they defeated them by God's leave, and David killed Goliath, and God gave him the kingship and the wisdom and taught him what He wished. And had it not been for God pushing the people to challenge one another, then the Earth would have long been corrupted. But God has done favour over the worlds
So they defeated them with the permission of God, and David killed Goliath, and God gave him the kingship and the wisdom and taught him what he wished. And if it were not for God defending the people against themselves, then the earth would have long been corrupted; but God has bestowed grace upon the worlds.
So they vanquished them with the permission of God, and David killed Goliath, and God gave him the kingship and the wisdom and taught him what he wished. And if it were not for God defending the people against themselves, then the earth would have long been corrupted; but God has bestowed grace upon the worlds.
So they defeated them with God's will, and David killed Goliath , and God gave him the ownership/kingdom and the wisdom and He taught/instructed him from what He wills/wants, and (if it) was not for God's pushing the people, some/part of them with some/part (with each other), the earth/Planet Earth would have been corrupted/disordered , and but God (is owner) of grace/favour/blessing over the creations altogether/(universes)
And thereupon, by God's leave, they routed them. And David slew Goliath; and God bestowed upon him dominion, and wisdom, and imparted to him the knowledge of whatever He willed. And if God had not enabled people to defend themselves against one another, corruption would surely overwhelm the earth: but God is limitless in His bounty unto all the worlds
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So they routed them, by the permission of Allah, and Dawud (David) killed Jaul?t; (Goliath) and Allah brought him the kingship, and (the) Wisdom, and He taught him (part of) whatever (knowledge) He decides. And had it not been for the repelling by Allah of mankind, some by means of others, (Literally: by means of some) the earth would indeed have corrupted; but Allah is The Owner of Grace over the worlds
So they routed them by Allah's leave and David slew Goliath; and Allah gave him the kingdom and wisdom, and taught him of that which He willeth. And if Allah had not repelled some men by others the earth would have been corrupted. But Allah is a Lord of Kindness to (His) creatures
They defeated their enemy through God's will. David slew Goliath and God granted David the kingdom and wisdom and also taught him whatever He wanted. Had God not made one group of people repel the other, the earth would have become full of corruption, but God is generous to His creatures
So, they defeated them by the will of Allah, and Dawud (David) killed Jalut, and Allah gave him the kingdom and the wisdom and taught him what He willed. Had Allah not been pushing back some people by means of others, the earth would have been spoiled. But Allah is All-Gracious to all the worlds
Thus, they defeated them by permission of Allâh and ‘David’ killed ‘Goliath’. Allâh gave him kingdom and wisdom, and taught him of what He willed. If it had not been for Allâh's repelling some men with others, the earth would have most certainly been corrupted. But Allâh is full of bounty to all His creatures.
By Allah´s leave, they routed the unbelievers. Da´ood killed Goliath and Allah granted Da´ood the Kingdom and the wisdom, and taught him what He wished. This world would be full of (corruption and) chaos, had Allah not arranged to dislodge (and rid) one set of people by another. Allah is full of kindness and grace for the entire universe
So they defeated them by the will of Allâh and David killed Goliath. And Allâh gave him kingdom and wisdom and taught him of what He willed. If it had not been for Allâh's repelling some men with others, the earth would have most certainly been corrupted. But Allâh is All-Gracious to all His creatures.
And so, they routed Jalut’s forces as Allah willed, and Dawud (David), then, a poor shepherd and unarmed youth) slew Jalut, and by His grace, Allah conferred authority, sovereignty and wisdom upon him and imparted upon him the knowledge He willed. And if Allah did not repress some people through others, indeed, the world would be full of mischief, but Allah’s grace abounds in the universe
So, by the help of Allah they defeated them, and Dawud killed Jalut, and Allah gave Dawud kingship and wisdom, and taught him what it pleased Him to teach. If Allah did not repel one group of people with another there would be lot of conflict on Earth, but Allah is Most Gracious to His creatures
So they defeated them by Allah’s Will, and David killed Goliath. And Allah blessed David with kingship and wisdom and taught him what He willed. Had Allah not repelled a group of people by ˹the might of˺ another, corruption would have dominated the earth, but Allah is Gracious to all.
So they defeated them with Allah´s permission, and Dawud (David) killed Jalut (Goliath), and Allah gave him the kingdom and the wisdom and taught him whatever He wanted. And if Allah did not make some people drive out others, the earth would be corrupted, but Allah is full of generosity towards the whole world.
By God‘s will they routed them. David slew Goliath,² and God bestowed on him sovereignty and wisdom and taught him what He pleased. Had God not defeated some by the might of others, the earth would have been utterly corrupted. But God is bountiful to mankind
They defeated them by GOD's leave, and David killed Goliath. GOD gave him kingship and wisdom, and taught him as He willed. If it were not for GOD's support of some people against others, there would be chaos on earth. But GOD showers His grace upon the people.
So, with God's approval, they defeated them. David killed Goliath, and God gave him the kingdom and wisdom, and taught him what He willed. If God had not driven some back by means of others, the earth would have been corrupted, but God shows grace to people.
So, with God’s approval, they defeated them. David killed Goliath, and God gave him the kingdom, wisdom and taught him what He willed. If God had not driven people back by means of others, the Earth would have been corrupted, but God shows grace to people.
So, they defeated them by Allah’s permission, and David killed Goliath, and Allah gave him sovereignty and wisdom, and taught him from what He willed. Unless Allah thrust some of the people with some others, the earth would be spoiled. But Allah is a possessor of a bounty over the worlds.
Thus they routed them by Allah's leave, and David slew Goliath; and Allah gave him the kingship and wisdom and taught him of what He willed. And were Allah not to repel some people by means of other people, the earth would certainly be full of mischief; but Allah is Gracious to all (His) creatures
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And, they routed the much bigger force by the Law of Allah, as David, who was one of the officers of Saul, slew the mighty commander, Goliath. Then Allah honored David with a powerful kingdom, along with wisdom and sound judgment, and commissioned him for the special Office of Knowledge. We have decreed that those who spend their youth in righteousness, i.e., benefiting humanity, shall be granted knowledge and wisdom ((12:22), (28:14)). The annihilation of the mighty armies of Goliath bears a historical lesson for mankind that if Balance in Nature were not one of the Laws, tyrants would ransack the earth and its inhabitants unopposed. But, oppression brings revolution and eventually, the oppressed overthrow the oppressors (22:39). Allah is Limitless in His Bounties to the Worlds
So they put them to flight by Allah's permission. And Dawood slew Jalut, and Allah gave him kingdom and wisdom, and taught him of what He pleased. And were it not for Allah's repelling some men with others, the earth would certainly be in a state of disorder; but Allah is Gracious to the creatures
So they routed them by the command of ALLAH, and David slew Jalut, and ALLAH gave him sovereignty and wisdom and taught him of what HE pleased. And had not ALLAH repelled some men by others, the earth would be full of mischief. But ALLAH is the Lord of grace to all peoples
And they routed them, by God’s leave, and David slew Goliath, and God gave him sovereignty and wisdom, and taught him of what He wills. And were it not for God’s repelling people, some by means of others, the earth would have been corrupted. But God is Possessed of Bounty for the worlds
By Allah’s Will, they defeated them (Goliath and his forces); And Dawood (David) slew Goliath; And Allah gave him (David) power and wisdom and taught him whatever He willed. And if Allah did not check one set of people by another (set of people), the earth would indeed be full of mischief: But Allah is full of bounty to all the worlds
With God’s permission, they defeated them. David killed Goliath, God gave him kingship and wisdom, and He taught him what He willed. If God didn’t repel some people through others, the earth would be corrupted. God is gracious to all the world.
And they defeated them by God's leave, and David killed Goliath, and God gave him sovereignty and wisdom, and taught him as He willed. Were it not for God restraining the people, some by means of others, the earth would have gone to ruin. But God is gracious towards mankind
So they defeated them by permission of Allah , and David killed Goliath, and Allah gave him the kingship and prophethood and taught him from that which He willed. And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted, but Allah is full of bounty to the worlds
And they routed them with the permission of God, and David killed Goliath, and God gave him the kingdom and wisdom, and taught him of what He willed. And if not for God's repelling mankind, some of them with some, surely the earth would have been corrupted; but God is a possessor of grace upon the worlds.
By God's will they routed them; and David slew Goliath; and God gave him power and wisdom and taught him whatever (else) He willed. And did not God Check one set of people by means of another, the earth would indeed be full of mischief: But Go d is full of bounty to all the worlds
By Allah's will they routed them; and David slew Goliath; and Allah gave him power and wisdom and taught him whatever (else) He willed. And did not Allah Check one set of people by means of another, the earth would indeed be full of mischief: But Allah is full of bounty to all the worlds
تِلۡكَ ءَایَـٰتُ ٱللَّهِ نَتۡلُوهَا عَلَیۡكَ بِٱلۡحَقِّۚ وَإِنَّكَ لَمِنَ ٱلۡمُرۡسَلِینَ ٢٥٢
These are the revelations of God which We recite to you [Muhammad] with the truth, and you truly are one of the messengers
These are the Verses of Allah; We recite them to you (O Muhammad) with truth. Surely, you are one of the Messengers (of Allah).
These are the revelations of Allah We rehearse them unto thee with truth, and verily thou art of the sentones
These are the messages of God. We recite them to you in all truth, as indeed you are one of the apostles
These are the signs of Allah... Which we tell you in Truth... You are indeed one of the revealed Rasuls.
Those are Allah´s Signs which We recite to you with truth. You are indeed one of the Messengers.
These are the signs of Allah which We recite for you in truth, and you are indeed one of the apostles
Those are the Revelations of God and His signs (demonstrating Him with His Names and Attributes) that We recite to you in truth, for indeed you (O Muhammad) are one of the Messengers (sent with the Book and receiving Revelation)
These are the Messages of Allah, We recite them to you with the truth; and you are indeed (one) of the Messengers
These are the signs of God We recite to thee in truth, and assuredly thou art of the number of the Envoys
These are God's signs, We read them to you with the truth, and you are indeed one of the messengers.
These verses are the word of God revealed to you (Mohammad.) Indeed you are a true Prophet of God
These are the signs of God. We rehearse them to you in truth because indeed you are one of the messengers. 252 (End of Part 2
Those are Allah’s signs which We read to you in truth, for you are most surely one of the emissaries.
These are the signs of God, we recite them to thee in truth, for, verily, thou art of those who are sent
These are the verses of Allah, which We recite to you (O dear Prophet Mohammed - peace and blessings be upon him) with truth; and undoubtedly you are one of the Noble Messengers
Those are signs of Allah that We rehearse unto you by the truth and truly you are from the messengers.
These are the signs of God: We rehearse them unto thee with truth, and thou art surely one of those who have been sent by God
These are the signs of Allah, which We recite unto you in truth, for, verily, you are of those who are sent (Our Messengers)
These are the verses of Allah. We recite (them) to you in truth, for you (Prophet Muhammad) are one of the Messengers
Such are the signs of God: with truth do we rehearse them to thee, for one of the Sent Ones art Thou
These are the statements of Allah, We recite them unto you in original and certainly, without doubt you are from among those who are sent (to mankind as Prophets)
These are the signs of God. We recount to thee The Truth. And, truly, thou art among the ones who are sent.
Such as these are the verses of Allah. We recite them to you in truth. Truly, you [Prophet Muhammed] are one of the messengers.
These are the revelations of Allah; We recite them to you in truth. Surely you, O Muhammad, are one of Our Messengers
These are Allah´s revelations, which We are conveying to you accurately. And O Muhammad, most surely you are of those who have been sent as Messengers
These are the messages of Allah -- We recite them to thee with truth; and surely thou art of the messengers
These are the signs of Allah, We read them to you with truth and you are certainly of the messengers.
These are Allah's Verses. We recite them to you in truth. And you have indeed been of those sent down as Allah's Messengers.
These are Allah’s Verses. (O Beloved!) We recite them to you with the truth and indeed you are of the Messengers
These are God's revelations, We recite them to you with truth, and you are of the messengers
These are the revelations of God, We recite them to you with the truth, and you are one of the messengers.
These are the revelations of God, We recite them to you with the truth, and you are one of the messengers.
Those are God's signs/verses/evidences, We read/recite it on (to) you with the truth , and that you are from the messengers
THESE are God's messages: We convey them unto thee, [O Prophet,] setting forth the truth-for, verily, thou art among those who have been entrusted with a message
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Those are the signs of Allah. We recite them to you with the Truth, and surely you are indeed (one) of the Emissaries
These are the portents of Allah which We recite unto thee (Muhammad) with truth, and lo! thou art of the number of (Our) messengers
(Muhammad), these are the revelations which We recite to you for a genuine purpose. Certainly you are one of Our Messengers
These are the verses of Allah that We recite to you (O Prophet), with all veracity, and certainly you are among the Messengers
These are the ‘Revelations’ of Allâh, which We recite to you, in truth. Indeed, you are one of Our ‘Messengers’.
(Oh Muhammad, SAW), We recite to you the revelation of Allah with the absolute truth. Of course, you are the messenger sent (by Us)
These are the Verses of Allâh, which We recite to you in truth. And most certainly you are one of Our Blessed Messengers.
These are Allah’s revelations, We relate them to you, O Muhammad, in truth, for you are one of the Prophets
These are the exact verses of Allah that We recite to you, and you are one of the Messengers
These are Allah’s revelations which We recite to you ˹O Prophet˺ in truth. And you are truly one of the messengers.
These are the signs of Allah which We recite to you with truth, and you are one of the messengers.
Such are God‘s revelations. We recite them to you in all truth; and one of Our emissaries you surely are.
These are GOD's revelations. We recite them through you, truthfully, for you are one of the messengers.
These are God's revelations, which We recite to you [Prophet] in Truth. You are one of the messengers.
These are God’s revelations, which We recite to you [Prophet] in Truth. You are one of the messengers.
These are Allah’s verses, which We recite upon you with the right. And surely you are among the messengers.
These are the Signs of Allah; We recite them to you (Muhammad) in truth, and verily, you are (one) of the Messengers
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These are the Verses of Allah that We recite to you in Absolute, Guarded Truth. And (O Muhammad!) You are among Our Messengers
These are the communications of Allah: We recite them to you with truth; and most surely you are (one) of the messengers
These are the Signs of ALLAH. WE recite them unto thee with truth. Surely, thou art of the Messengers
These are God’s signs which We recite unto thee in truth, and truly thou art among the messengers
These are the Signs of Allah: We teach them to you in truth; Surely, you (O Prophet!) are one of the (many) messengers
These are God’s verses, which We convey to you in truth. Surely, you are one of the messengers.
These are God's revelations, which We recite to you in truth. You are one of the messengers
These are the verses of Allah which We recite to you, [O Muhammad], in truth. And indeed, you are from among the messengers
Those are the signs of God, We recite them to you in truth, and indeed, you surely are of the messengers.
These are the Signs of God: we rehearse them to thee in truth: verily Thou art one of the apostles
These are the Signs of Allah: we rehearse them to thee in truth: verily Thou art one of the messengers
۞ تِلۡكَ ٱلرُّسُلُ فَضَّلۡنَا بَعۡضَهُمۡ عَلَىٰ بَعۡضࣲۘ مِّنۡهُم مَّن كَلَّمَ ٱللَّهُۖ وَرَفَعَ بَعۡضَهُمۡ دَرَجَـٰتࣲۚ وَءَاتَیۡنَا عِیسَى ٱبۡنَ مَرۡیَمَ ٱلۡبَیِّنَـٰتِ وَأَیَّدۡنَـٰهُ بِرُوحِ ٱلۡقُدُسِۗ وَلَوۡ شَاۤءَ ٱللَّهُ مَا ٱقۡتَتَلَ ٱلَّذِینَ مِنۢ بَعۡدِهِم مِّنۢ بَعۡدِ مَا جَاۤءَتۡهُمُ ٱلۡبَیِّنَـٰتُ وَلَـٰكِنِ ٱخۡتَلَفُوا۟ فَمِنۡهُم مَّنۡ ءَامَنَ وَمِنۡهُم مَّن كَفَرَۚ وَلَوۡ شَاۤءَ ٱللَّهُ مَا ٱقۡتَتَلُوا۟ وَلَـٰكِنَّ ٱللَّهَ یَفۡعَلُ مَا یُرِیدُ ٢٥٣
We favoured some of these messengers above others. God spoke to some; others He raised in rank; We gave Jesus, son of Mary, Our clear signs and strengthened him with the holy spirit. If God had so willed, their successors would not have fought each other after they had been brought clear signs. But they disagreed: some believed and some disbelieved. If God had so willed, they would not have fought each other, but God does what He will
Those Messengers! We preferred some of them over others. To some of them, Allah spoke (directly), and He raised some of them in degrees (of honor). We gave Jesus, the son of Mary, clear signs and supported him with Holy Spirit (angel Gabriel). If Allah willed, the people who received the clear Verses (of Allah) would not have fought against each other. But they differed, some of them believed, and some of them disbelieved. If Allah willed, they would not have fought one another, but Allah does what He wills.
These apostles: We have preferred some of them above some others: of them are some unto whom Allah spake, and some He raised many degrees. And We vouchsafed unto Isa, son of Maryam, the evidences, and We aided him with the holy spirit; and had Allah so willed those who came after them had not fought among themselves after the evidences had come unto them but they differed; then of them some believed and of them some disbelieved. And had Allah so willed, they had not fought among themselves, but Allah doth whatsoever He intendeth
Of all these apostles We have favoured some over the others. God has addressed some of them, and the stations of some have been exalted over the others. And to Jesus, son of Mary, We gave tokens, and reinforced him with divine grace. If God had so willed those who came after them would never have contended when clear signs had come to them. But dissensions arose, some believed, some denied. And if God had willed they would never have fought among themselves. But God does whatsoever He please
Of those Rasuls, We endowed some more highly than others. There are some to whom Allah spoke and some He raised in degree. And We gave clear proofs to Jesus the son of Mary and supported him with the Pure Spirit (divine forces). If Allah had willed those succeeding them would not have killed each other after clear proofs reached them. But they differed in opinion, some believed and some denied. If Allah had willed they would not have killed each other... But Allah does as He wills.
These Messengers: We favoured some of them over others. Allah spoke directly to some of them and raised up some of them in rank. We gave Clear Signs to ´Isa, son of Maryam, and reinforced him with the Purest Ruh. If Allah had willed, those who came after them would not have fought each other after the Clear Signs came to them, but they differed. Among them there are those who have iman and among them there are those who are kafir. If Allah had willed, they would not have fought each other. But Allah does whatever He desires.
These are the apostles, some of whom We gave an advantage over others: of them are those to whom Allah spoke, and some of them He raised in rank, and We gave Jesus, son of Mary, manifest proofs and strengthened him with the Holy Spirit. Had Allah wished, those who succeeded them would not have fought each other after the manifest proofs had come to them. But they differed. So there were among them those who had faith and there were among them those who were faithless, and had Allah wished, they would not have fought one another; but Allah does whatever He desires
Of those Messengers, some We have exalted above others (in some respects). Among them are those to whom God spoke, and He raised some others in degrees. We granted Jesus son of Mary the clear proofs (of his Messengership), and confirmed him with the Spirit of Holiness. Had God willed (to deny humankind free will and compelled them to act in a pre-determined way), those who came after them would not have fought one against the other after the most manifest truths had come to them; but they differed among themselves, some of them believing and some disbelieving. Yet had God so willed, they would not have fought one against the other, but God does whatever He wills
We have made these Messengers excel one another. There are those of them to whom Allah has spoken much, and some of them He has exalted by many degrees of rank. And We gave Jesus, son of Mary, clear arguments, and We supported him with the blessed word (of God). Had Allah (so) willed, people (who came) after them (- the Messengers) would not have fought one another (particularly) after clear arguments had come to them, but (as it was) they differed one from another; so that some of them believed while others disbelieved. Had Allah (so) willed they would not have fought one another. Yet Allah does whatever He intends
And those Messengers, some We have preferred above others; some there are to whom God spoke, and some He raised in rank. And We gave Jesus son of Mary the clear signs, and confirmed him with the Holy Spirit. And had God willed, those who came after him would not have fought one against the other after the clear signs had come to them; but they fell into variance, and some of them believed, and some disbelieved; and had God willed they would not have fought one against the other; but God does whatsoever He desires
These are the messengers, We preferred some of them over the others, God spoke to one and He raised some of them in ranks. And We gave Jesus, son of Mary, clear evidences and We supported him with the Holy Spirit. And if God wanted, those after them would not have fought after clear evidences came to them. But they disagreed, so some of them believed and some of them disbelieved. And if God wanted, they would not have fought, but God does what He wants.
I have blessed My Prophets in different manners. One of them (Moses) I talked directly with. The others were elevated in ranks in other ways. I endowed Jesus, son of Mary, with undeniable miracles and supported him with the Holy Spirit. If God had wished, people would not be divided among themselves after the death of their Prophet. That is why they dispute among themselves [as a mean of test and trial so that] some choose to believe and some choose the disbelief. If God had willed, there would not be any fight among themselves but there is wisdom in the will of God
Some of the messengers We endowed with gifts above others. Among them is one to whom God spoke. Others He raised through levels. To Jesus the son of Mary We gave guidance and strengthened him with the Holy Spirit. If God had willed, succeeding generations would not have fought among themselves after guidance came to them. But they were divided, some believing and others rejecting. If God had willed they would not have fought each other, but God fulfills His plan
Those messengers—we favored some of them over others of them: to some of them Allah spoke (directly), and some of them He elevated by degrees. And We brought Jesus, son of Mary, the evident proofs, and We aided him with the Holy Spirit. And had Allah willed, those who succeeded them would not have fought one another after the evident proofs had come to them, but they disputed—for some of them attained faith and some of them denied. For had Allah willed, they would not have fought one another, but Allah does what He wants.
These apostles have we preferred one of them above another. Of them is one to whom God spake; and we have raised some of them degrees; and we have given Jesus the son of Mary manifest signs, and strengthened him by the Holy Spirit. And, did God please, those who came after them would not have fought after there came to them manifest signs. But they did disagree, and of them are some who believe, and of them some who misbelieve, but, did God please, they would not have fought, for God does what He will
These are the Noble Messengers, to whom We gave excellence over each other; of them are some with whom Allah spoke, and some whom He exalted high above all others; and We gave Eisa (Jesus), the son of Maryam, clear signs and We aided him with the Holy Spirit; and if Allah willed, those after them would not have fought each other after the clear evidences had come to them, but they differed - some remained on faith and some turned disbelievers; and had Allah willed, they would not have fought each other; but Allah may do as He wills
Those messengers, We favoured some of them above others. Among them were such whom Allah spoke to, and some of them He raised in ranks and We granted unto Jesus son of Mary the clear signs and We strengthened him with the spirit of the holiness. And had Allah so pleased then those who came after them would not have fought with one another after that all the clear signs had come unto them but they disagreed and among them are those who believed and yet among them are others who disbelieved. And had Allah so pleased they would not have fought with one another but Allah does what He wills.
These are the apostles; we have preferred some of them before others: Some of them hath God spoken unto, and hath exalted the degree of others of them. And we gave unto Jesus the son of Mary manifest signs, and strengthened him with the holy spirit. And if God had pleased, they who came after those apostles, would not have contended among themselves, after manifest signs had been shewn unto them. But they fell to variance; therefore some of them believed, and some of them believed not; and if God had so pleased, they would not have contended among themselves, but God doth what he will
Of these Messengers, We preferred some above others. Of them are some to whom Allah spoke; and We have exalted some of them by degrees; and We gave Jesus, the son of Mary, manifest signs, and strengthened him with the Holy Spirit. And, if Allah had wille
Of these Messengers, We have preferred some above others. To some Allah spoke; and some He raised in rank. We gave (Prophet) Jesus, the son of Mary, clear signs and strengthened him with the Spirit of Purity (Gabriel). Had Allah willed, those who succeeded them would not have fought against one another after the clear verses came to them. But they differed among themselves; some believed, and others disbelieved. Yet had Allah willed, they would not have fought against one another. Allah does whatever He will
Some of the apostles we have endowed more highly than others: Those to whom God hath spoken, He hath raised to the loftiest grade, and to Jesus the Son of Mary we gave manifest signs, and we strengthened him with the Holy Spirit. And if God had pleased, they who came after them would not have wrangled, after the clear signs had reached them. But into disputes they fell: some of them believed, and some were infidels; yet if God had pleased, they would not have thus wrangled: but God doth what he will
Those Messengers, We gifted some of them over and above others: out of them is, whom Allah spoke (direct), some of them He raised in degrees: and to Iesa, son of Maryam, We gave Al-Bayyinat and We strengthened him with Ruh-ul-Qudus. And if Allah had so willed the succeeding generations would not have fought amongst each other, after Al-Bayyinat had come to them. But they differed in interpretation. So some of them Believed and some of them rejected. And if Allah had so willed they would not have fought each other. But Allah does what He thinks proper
These are the Messengers. We gave advantage, some of them over some others.• Of them are those to whom God spoke and some of them He exalted in degree. And We gave Jesus son of Mary the clear portents and confirmed him with the hallowed Spirit. And if God willed, those who were after them have fought one another after the clear portents drew near them, except they were at variance. And some of them believed, while some of them were ones who are ungrateful. And if God willed, they would not have fought one another, except God accomplishes what He wants.
We have blessed some messengers more than others. Allah spoke directly to some, and He elevated some of them. We gave Jesus son of Mary visible evidence [miracles], and We supported him with the Holy Spirit. If Allah had willed, people who came after (the messengers) would not have contended with one another after evident signs had come to them. They differed, some believing [the truth], while others did not believe. If Allah had willed, they would not have fought with one another. Allah does as He will.
These are the Messengers (which We have sent for the guidance of mankind). We have exalted some above others. To some Allah spoke directly; others He raised high in ranks; to Jesus the son of Mary We gave clear Signs and supported him with the Holy Spirit. If Allah wanted, the people who received the clear signs would not have fought against each other; but they disputed as a result, there were some who believed while others rejected. Yet If Allah wanted, they would not have fought each other; but Allah does what He intends
Of these Messengers (whom We sent for the guidance of mankind), We raised some above the others in rank. Among them was one with whom Allah Himself had direct talks. There were others whom He raised high in rank in other ways. Likewise We gave clear signs to Jesus, son of Mary, and supported him with the Holy Spirit. Had Allah so willed the people who had seen clear signs would not have fought against one another after the Prophets. But (it was not Allah´s will to prevent people forcibly from differences: so) they disagreed; then some of them accepted the Truth and others rejected it. If Allah had so willed they would have never fought against one another, but Allah does whatever He pleases (to fulfil His designs
We have made some of these messengers to excel others. Among them are they to whom Allah spoke, and some of them He exalted by (many) degrees of rank. And we gave clear arguments to Jesus son of Mary, and strengthened him with the Holy Spirit. And if Allah had pleased, those after them would not have fought one with another after clear arguments had come to them, but they disagreed; so some of them believed and some of them denied. And if Allah had pleased they would not have fought one with another, but Allah does what He intends
Those messengers, We had made some to excel others. Among them were those to whom Allah spoke and some of them He exalted in degrees. And We gave to Isa, the son of Maryam, clear proofs and strengthened him with the holy spirit. And had Allah willed those after them would not have fought one with another after clear proofs that had come to them, but they disagreed. So among them were some who believed and among them were others who did not believe. And had Allah willed they would not have fought one with another, but Allah does what He intends. disagreed. So among them were some who believed and among them were others who did not believe. And had Allah willed they would not have fought one with another, but Allah does what He intends.
Of these Messengers, We have favoured some over others. Of them is one whom Allah talked to directly . And He exalted some in rank.hAnd We gave clear signs to Jesus, son of Mary, and We fortified him with the Holy Spirit. Had Allah so willed, after clear signs had come to them, people of succeeding generations wouldn't have fought among themselves. But they differed. Some of them believed, and some suppressed the truth by wanton disbelief. Had Allah so willed, they wouldn't have fought. But Allah does what He wants
Of all these Messengers (whom We sent) We have exalted some above others: Allah spoke to some of them (directly), and raised some (above all others) in rank (i.e., elevated the Holy Prophet [blessings and peace be upon him] to the highest of all the degrees of the glory of Messengership). And We gave ‘Isa, the son of Maryam (Jesus, the son of Mary), clear signs and helped him with the Holy Spirit. And had Allah so willed, the people succeeding these Messengers would never have disputed and fought amongst themselves after the manifest signs had come to them. But they differed (owing to the free will which was endowed to them to be answerable before Allah for their performance). So, some of them believed whilst others opted to disbelieve. (And keep it in mind that) if Allah had willed (i.e., restricted their choice to one opinion only), they would never have fought amongst themselves. But Allah does what He wills (i.e., He gives the people freedom of choice and makes them responsible for their decision)
Such messengers, We have preferred some over others; some of them talked to God, and He raised some of them in rank, and We gave Jesus son of Mary the proofs and We supported him with the holy spirit. And had God wished, the people after them would not have fought after the proofs had come to them, but they disputed, some of them believed and some of them disbelieved. Had God wished they would not have fought, but God does whatever He wishes
Such messengers, We have preferred some over others; some of them talked to God, and He raised some of them in rank, and We gave Jesus, son of Mary, the clear proofs and We supported him with the Holy Spirit. And had God wished, the people after them would not have fought after the proofs had come to them, but they disputed, some of them believed and some of them rejected. If God had wished they would not have fought, but God does what He pleases.
Such messengers, We have preferred some over others; some of them talked to God, and He raised some of them in rank, and We gave Jesus, son of Mary, the clear proofs and We supported him with the Holy Spirit. And had God wished, the people after them would not have fought after the proofs had come to them, but they disputed, some of them believed and some of them rejected. If God had wished they would not have fought, but God does what He pleases.
Those are the messengers, We preferred/favoured/blessed some/part of them over some/part, from them who spoke/conversed/talked (with) God, and He rose some/part of them steps/stages/degrees. And We gave Jesus ,Mary's son, the evidences, and We supported him with the Holy/Sanctimonious Soul/Spirit , and if God wanted/willed, those from after them would not (have) fought/killed each other from after the evidences came to them, and but they differed/disagreed/disputed, so from them who believed, and from them who disbelieved, and if God willed/wanted, they would not (have) fought/killed each other, and but God does/makes what Hewants/wills/intends
Some of these apostles have We endowed more highly than others: among them were such as were spoken to by God [Himself], and some He has raised yet higher.' And We vouchsafed unto Jesus, the son of Mary, all evidence of the truth, and strengthened him with holy inspiration. And if God had so willed, they who succeeded those [apostles] would not have contended with one another after all evidence of the truth had come to them; but [as it was,] they did take to divergent views, and some of them attained to faith, while some of them came to deny the truth. Yet if God had so willed, they would not have contended with one another: but God does whatever He wills
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Those are the Messengers; We have graced some of them over some others; of them (there are some) to whom Allah spoke, and some He raised in degrees. And We brought Isa son of Maryam (Jesus son of Mary) the supreme evidences and aided him with the Spirit of Holiness. (The Angel Jibril) And if Allah had (so) decided, the ones who (came) after them would not have fought against each other, after the supreme evidences had come to them. But they differed among themselves. So of them are the ones who believed, and of them are the ones who disbelieved. And if Allah had (so) decided, they would not have fought against each other; but Allah performs whatever He wills
Of those messengers, some of whom We have caused to excel others, and of whom there are some unto whom Allah spake, while some of them He exalted (above others) in degree; and We gave Jesus, son of Mary, clear proofs (of Allah's Sovereignty) and We supported him with the holy Spirit. And if Allah had so wiled it, those who followed after them would not have fought one with another after the clear proofs had come unto them. But they differed, some of them believing and some disbelieving. And if Allah had so willed it, they would not have fought one with another; but Allah doeth what He will
We gave some of Our Messengers preference over others. To some of them God spoke and He raised the rank of some others. We gave authoritative proofs to Jesus, son of Mary, and supported him by the Holy Spirit. Had God wanted, the generations who lived after those Messengers would not have fought each other after the authority had come to them. But they differed among themselves, some of them believed in the authority and others denied it. They would not have fought each other had God wanted, but God does as He wills
Those are the messengers some of whom We have given excellence over some others. Among them there are ones to whom Allah spoke (directly) and He raised some of them steps higher (in other respects), and We gave clear signs to ‘Isa (Jesus), the son of Maryam (Mary) and supported him with the Holy Spirit. If Allah so willed, those succeeding him would have not fought against each other after clear signs had come to them. But they disagreed among themselves. So, there were some who believed and there were some who disbelieved, and if Allah so willed, they would have not fought against each other. But Allah does what He intend
Those ‘Messengers’, We gave some of them preference over others. To some of them, Allâh spoke directly. And He raised the rank of some others. We gave ‘Jesus, son of Mary’ the full knowledge of the Truth and invigorated Him with the Spirit of Holiness. Had Allâh willed, those who followed after them would not have fought one with another after receiving the full knowledge of the Truth. Nevertheless, they differed among themselves, and some of them were prone to believe (in Allâh) and others slightly more prone to disbelief (in Him). Had Allâh willed, they would not have fought one with another, but Allâh does whatever.
We have excelled (and preferred) some of the messengers over others. To some of them, Allah spoke (directly). He raised some to higher degrees (of honor) than others. We granted the manifest proofs to Jesus, son of Mary, and We strengthened him with the Holy Spirit _ (the angel Gibrael). Had Allah wished, those who followed the prophets, would not have fought each other, (especially) since they had seen the clear proofs. But they differed (and splintered into groups): some of them believed, while there were some of them who disbelieved. Had Allah wished, they would not have fought (each other). But Allah does what He wants
Those Blessed Messengers, We gave some of them preference over others. To some of them, Allâh spoke directly. And He raised the rank of some others. We gave Jesus, son of Mary, irrefutable Signs and supported him by the Holy Spirit. Had Allâh willed, those who followed after them would not have fought one with another after having received the Full Knowledge of the Truth. Nevertheless, they differed among themselves, and some of them were prone to have Faith (in Allâh) and others slightly more prone to deny (Him). Had Allâh willed, they would not have fought one with another. But Allâh does whatsoever he is pleased.
We endowed such Prophets with privileges, some more than others. Among them was one spoken to by Allah, and He evaluated some a degree higher in rank. And We sent ‘Isa, son of Maryam, with clear revelations and signs guiding out of darkness and superstition of later times and out of want of spiritual and intellectual vision into illumination and mental enlightenment, and We supported him giving him countenance by the Holy Spirit, Jibril. And had Allah willed, never would have their successors fought against each other, especially after receiving intellectual enlightenment and mental illumination. But they were at variance in a state of discord and enmity, some recognising Allah and obeying His statutes and others denying Him or rejecting His ordinances and decrees. And had Allah willed they would not have warred against each other, but Allah does and enacts what He will
Of these prophets We ranked some above others; Allah spoke with some, and others He raised manydegrees. For example, We gave Isa, son of Maryam, many miracles, and supported him with the Spirit of the Holy One. If Allah had so wanted, the Christianswould not have fought each other after the miracles had come to them, but they disputed. Some of them believed and others disbelieved. If Allah wanted, they would not have divided into sects, but Allah does what is just.
We have chosen some of those messengers above others. Allah spoke directly to some, and raised some high in rank. To Jesus, son of Mary, We gave clear proofs and supported him with the holy spirit. If Allah had willed, succeeding generations would not have fought ˹among themselves˺ after receiving the clear proofs. But they differed—some believed while others disbelieved. Yet if Allah had willed, they would not have fought one another. But Allah does what He wills.
Those are the messengers, We have favoured some of them above others. Amongst them is whom Allah spoke to, and some of them He has raised in stages. We gave ´Isa (Jesus) the son of Maryam (Mary) the clear proofs and helped him with the Holy Spirit. If Allah willed, those after them would not argue once the clear proofs have come to them, but they differ, so that amongst them are those who believe and those who reject (the truth). If Allah willed, they would not argue, but Allah does what He wills.
Of these emissaries We have exalted some above others. To some God spoke; others He raised to a lofty status. We gave Jesus son of Mary conspicuous signs and strengthened him with the Holy Spirit. Had God pleased, those who succeeded them would not have fought each other after the conspicuous signs had been given them. But they disagreed among themselves; some had faith and others had none. And had God pleased they would not have fought each other; but God does what He will
These messengers; we blessed some of them more than others. For example, GOD spoke to one, and we raised some of them to higher ranks. And we gave Jesus, son of Mary, profound miracles and supported him with the Holy Spirit. Had GOD willed, their followers would not have fought with each other, after the clear proofs had come to them. Instead, they disputed among themselves; some of them believed, and some disbelieved. Had GOD willed, they would not have fought. Everything is in accordance with GOD's will.
We preferred some of those messengers over others. God spoke to some, and He raised some in degree; We gave Jesus son of Mary clear signs, and strengthened him with the Holy Spirit. If God had willed, those after them would not have fought each other after clear evidence of the truth had come to them, but they fought. Some of them believed, and others denied the truth. If God had willed, they would not have fought. But God does whatever He wants.
We preferred some of those messengers over others. God spoke to some, and He raised some in degree; We gave Jesus son of Mary clear signs and strengthened him with the Holy Spirit. If God had willed, those after them would not have fought each other after clear evidence of the truth had come to them, but they fought. Some of them believed, and others denied the truth. If God had willed, they would not have fought. But God does whatever He wants.
These are the messengers: We preferred some of them over some others. Among them were those to whom Allah spoke, and He raised some of them to degrees. And We gave Jesus, Mary’s son the proof, and We supported him with the Holy Spirit. And if Allah willed, those who succeeded them would not have fought, after the proofs had come to them; but they disagreed; some of them believed, and some of them disbelieved. And if Allah willed, they would not have fought each other; but Allah does whatever He wants.
These are the Messengers We have made some of whom excel the others; of them are some to whom Allah has spoken, and some of them He has raised in degrees. And We gave Jesus, son of Mary, clear Signs, and strengthened him with the Holy Spirit. And had Allah willed, those who came after them would not have fought (one another) after the clear Signs had come to them; but they differed. So, of them (there were) some who believed and some who disbelieved. Yet, had Allah willed, they would not have fought (one another) ; but Allah does whatever He wills
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(All Messengers were one in Purpose). We have caused some of them to excel others. (They were assigned different strategies suitable to their times, locations and people. So they worked at diverse platforms and) Allah communicated to all of them in various ways. Jesus son of Mary was one of those Messengers to whom We gave clear signs of the Truth and We helped him with the Sacred Revelation. If Allah had created human beings like programmed robots, lacking free will, they wouldn't have differed and wouldn't fight among themselves in matters of belief. But, Allah planned that men and women be endowed with the ability to make choices, and that compulsion in matters of faith would never been ordained (2:256). Allah makes His Laws in the World of Command as He Wills, and then He implements them in the World of Creation (the Universe) and never changes His Laws ((7:54), (17:77), (33:62))
We have made some of these messengers to excel the others among them are they to whom Allah spoke, and some of them He exalted by (many degrees of) rank; and We gave clear miracles to Isa son of Marium, and strengthened him with the holy spirit. And if Allah had pleased, those after them would not have fought one with another after clear arguments had come to them, but they disagreed; so there were some of them who believed and others who denied; and if Allah had pleased they would not have fought one with another, but Allah brings about what He intends
These messengers have WE exalted some of them above others; among them there are those to whom ALLAH spoke and some of them HE exalted in degrees of rank and WE gave Jesus, son of Mary, clear proofs and strengthened him with the spirit of holiness. And if ALLAH had so willed, those that came after them would not have fought with one another after clear Signs had come to them; but they did disagree. Of them were some who believed, and of them were some who disbelieved. And if ALLAH had so willed, they would not have fought with one another; but ALLAH does what HE desires
Those are the messengers. We have favored some above others. Among them are those to whom God spoke, and some He raised up in ranks. And We gave Jesus son of Mary clear proofs and strengthened him with the Holy Spirit. Had God so willed, those who came after them would not have fought one another after the clear proofs had come to them. But they differed: among them were those who believed, and among them were those who disbelieved. And had God so willed, they would not have fought one another. But God does as He wills
Those messengers: We preferred some of them, some above the others: To some of them (Moses), Allah spoke directly; Others (David), He raised to degrees (of honor); To Isa (Jesus), the son of Maryam (Mary), We gave Clear (Signs), and strengthened him with the Holy Spirit (Gabriel). If Allah had so willed, the following generations would not have fought among each other, after Clear (Signs) had come to them, but they (chose) to differ, some believing and others rejecting. If Allah had so willed, they would not have fought each other; But Allah fulfills His plan
Among the messengers, We favored some over others. To some, God spoke directly, while others, He raised high in degrees. We gave Jesus, the son of Mary, clear miracles, and We supported him with the Holy Spirit. Had God willed, those who followed them wouldn’t have fought each other, after the clear signs had come to them. Yet they differed; some of them believed, while others disbelieved. Had God willed, they wouldn’t have fought, but God does what He wills.
These messengers: We gave some advantage over others. To some of them God spoke directly, and some He raised in rank. We gave Jesus son of Mary the clear miracles, and We strengthened him with the Holy Spirit. Had God willed, those who succeeded them would not have fought one another, after the clear signs had come to them; but they disputed; some of them believed, and some of them disbelieved. Had God willed, they would not have fought one another; but God does whatever He desires
Those messengers - some of them We caused to exceed others. Among them were those to whom Allah spoke, and He raised some of them in degree. And We gave Jesus, the Son of Mary, clear proofs, and We supported him with the Pure Spirit. If Allah had willed, those [generations] succeeding them would not have fought each other after the clear proofs had come to them. But they differed, and some of them believed and some of them disbelieved. And if Allah had willed, they would not have fought each other, but Allah does what He intends
Those messengers We have favoured some of them over some. Among them is who God spoke to; and He raised some of them degrees; and We gave Jesus, the son of Mary, the clear proofs, and We strengthened him with the Holy Spirit. And had God willed, those who came after them would not have fought after there came to them the clear proofs. But they disagreed, and among them is he who believed and among them is he who disbelieved, but had God willed, they would not have fought, but God does what He desires.
Those apostles We endowed with gifts, some above others: To one of them God spoke; others He raised to degrees (of honour); to Jesus the son of Mary We gave clear (Signs), and strengthened him with the holy spirit. If God had so willed, succee ding generations would not have fought among each other, after clear (Signs) had come to them, but they (chose) to wrangle, some believing and others rejecting. If God had so willed, they would not have fought each other; but God Fulfilleth His plan
Those messengers We endowed with gifts, some above others: To one of them Allah spoke; others He raised to degrees (of honour); to Jesus the son of Mary We gave clear (Signs), and strengthened him with the holy spirit. If Allah had so willed, succeeding generations would not have fought among each other, after clear (Signs) had come to them, but they (chose) to wrangle, some believing and others rejecting. If Allah had so willed, they would not have fought each other; but Allah Fulfilleth His plan
34
No Compulsion in Religion
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوۤا۟ أَنفِقُوا۟ مِمَّا رَزَقۡنَـٰكُم مِّن قَبۡلِ أَن یَأۡتِیَ یَوۡمࣱ لَّا بَیۡعࣱ فِیهِ وَلَا خُلَّةࣱ وَلَا شَفَـٰعَةࣱۗ وَٱلۡكَـٰفِرُونَ هُمُ ٱلظَّـٰلِمُونَ ٢٥٤
You who believe, give from what We have provided for you, before the Day comes when there is no bargaining, no friendship, and no intercession. It is the disbelievers who are wrong
O you who believe! Spend of that which We have provided for you before a Day comes when there will be no bargaining, no friendship, and no intercession. It is the disbelievers who are the wrongdoers.
O O Ye who believe: expend of that which We have provided you ere the Day cometh wherein there will be neither bargain nor friendship nor intercession. And the infidels - they are the wrong-doers
O believers, expend of what We have given you before the day arrives on which there will be no barter, and no friendship or intercession matter, and those who are disbelievers will be sinners
O believers, spend (give unrequitedly out of your faith) from what We have provided to you, before there comes a day in which there is no exchange, no friendship and no intercession... The deniers of the reality – they are the wrongdoers (they wrong themselves).
You who have iman! give away some of what We have provided for you before a Day arrives on which there is no trading, no close friendship and no intercession. It is the kafirun who are the wrongdoers.
O you who have faith! Spend out of what We have provided you before there comes a day on which there will be no bargaining, neither friendship, nor intercession. And the faithless—they are the wrongdoers
O you who believe! (So that you may enjoy solidarity and discipline, as a cohesive, peaceful community) spend (in God’s cause and for the needy) out of what We have provided for you (of wealth, power, and knowledge, etc.) before there comes a Day when there will be no trading nor friendship (which will bring any benefit), nor intercession (of the sort you resort to unjustly in the world). The unbelievers – it is they who are wrongdoers (those unable to discern the truth, who darken both their inner and outer world, and who wrong, first and most of all, themselves)
O you who believe! spend (for the cause of Allah) out of that which We have provided you with, before there comes the Day wherein there shall be no buying and selling, nor friendship, nor intercession. Those who refuse to obey this (commandment) are the real wrongdoers (to themselves)
O believers, expend of that wherewith We have provided you, before there comes a day wherein shall be neither traffick, nor friendship, nor intercession; and the unbelievers -- they are the evildoers
You who believe, spend from what We have provided for you before a day comes in which there is no trading and no friendship and no mediation. And the disbelievers, they are the wrongdoers.
O you who believe, please God by spending in charity out of your income [which is given to you by the Lord at first place] before a day comes when no bargaining, kinship or intercession will be accepted. The disbelievers [who reject the Lord’s orders] are indeed the most unjust [to themselves.]
O you who believe, give from what We have given you before the day comes when there will be no bargaining, nor friendship, nor intercession. And those who reject it, they are the wrongdoers
O you who have attained faith, spend from what We have provided for you before there comes a day in which there is neither trading nor close friendship nor intercession for the deniers are the unjust.
O ye who believe! expend in alms of what we have bestowed upon you, before the day comes in which is no barter, and no friendship, and no intercession; and the misbelievers, they are the unjust
O People who Believe! Spend in Allah's cause, from what We have provided you, before the advent of a day in which there is no trade, and for the disbelievers neither any friendship nor intercession; and the disbelievers themselves are the unjust
O you who believe! Spend from that which We have provided you with, before a day comes wherein there is no trade and there is no friendship and there is no intercession and the disbelievers, it is they who wrong their own souls.
O true believers, give alms of that which we have bestowed on you, before the day cometh wherein there shall be no merchandizing, nor friendship, nor intercession. The infidels are unjust doers
O you who believe! Expend in alms of what We have bestowed upon you, before the day comes in which is no barter, and no friendship, and no intercession. The faithless, they are the miscreants
Believers, spend of what We have given you before that Day arrives when there shall be neither trade, nor friendship, nor intercession. It is the unbelievers who are the harmdoers
O Believers! give alms of that with which we have supplied you, before the day cometh when there shall be no trafficking, nor friendship, nor intercession. And the infidels are the wrong-doers
O you people who have Believed spend out of what We have provided you before comes the Day wherein will be no bargaining and no friendship and no intercession. And those who disbelieve — they are the transgressors
O those who believed! Spend of what We provided you, before a Day approaches when there is neither trading in it nor friendship nor intercession. And the ones who are ungrateful, they are the ones who are unjust.
O Believers, invest [in charity] from what We have given you before a day comes in which there will be no bargaining, no fellowship, and no intercession. Unbelievers are lost sinners.
O believers! Spend out of the sustenance which We have provided for you before the arrival of that Day when there will be no bargaining, friendship or intercession. It is the unbelievers who are wrongdoers
O Believers, spend of the wealth We have bestowed upon you (in Our way) before the Day comes when there shall be no buying and no selling: when neither friendship nor intercession will be of any avail. Those, who adopt the way of disbelief are indeed the wrongdoers. ´
O you who believe, spend out of what We have given you before the day comes in which there is no bargaining, nor friendship, nor intercession. And the disbelievers -- they are the wrongdoers
O you who believe ! spend from that which We have provided you, before the coming of the day when there will be no trading therein nor friendship nor recommendation. And the infidels, they are the unjust.
O you believers! Spendof what We have given you before the advent of the Day during which shall there be no trade, no friendship and no intercession. And suppressors of the Truth — those are the wrong-doers
O believers! Spend (in the cause of Allah) out of whatever We have provided for you, before the Day comes when there will be no trading; and (for disbelievers) neither any friendship (will be useful) nor (any) intercession; and it is the disbelievers who are the transgressors
O you who believe, spend from what We have provided for you before a Day will come when there is no trade, nor friendship, nor intercession; and the disbelievers are the wicked
O you who believe, spend from what We have provided for you before a Day comes when there is no trade, nor friendship, nor intercession; and the rejecters are the wicked.
O you who believe, spend from what We have provided for you before a Day comes when there is no trade, nor friendship, nor intercession; and the rejecters are the wicked.
You, you those who believed, spend from what We provided for you from before that a day comes, (there is) no selling/trading in it and nor faithful/close friendship , and nor mediation, and the disbelievers, they are the unjust/oppressive
O YOU who have attained to faith! Spend [in Our way] out of what We have granted you as sustenance ere there come a Day when there will be no bargaining, and no friendship, and no intercession. And they who deny the truth -it is they who are evildoers
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O you who have believed, expend of that which We have provided you even before there comes up a Day on which (there) will be no selling, nor (close) fellowship, nor intercession; and the disbelievers, they are the unjust
O ye who believe! spend of that wherewith We have provided you ere a day come when there will be no trafficking, nor friendship, nor intercession. The disbelievers, they are the wrong-doers
Believers, out of what We have given you, spend for the cause of God before the coming of the day when there will be no trading, no friendship, and no intercession. Those who deny the Truth are unjust
O you who believe! Spend from what We have given to you before a day comes when there will be no trading, no friendship and no intercession, and it is the disbelievers who are unjust
O’ you who adhere firmly to Islamic monotheism, expend from that which We have provided for you before there comes a day when there will be no transaction, no friendship, and no intercession. It is those who lack faith in Allâh are grossly unfair and morally wrong..
Oh you who believe! Spend (in Our way) out of the wealth We have bestowed upon you, before that day arrives. (Fear that day) when there shall be neither trade, nor friendships, and nor (even) a mediation (to save you). The unbelievers are really the evil doers
O’ you who live by Faith! spend from that which We have provided for you before there comes a day when there will be no transaction, no friendship, and no intercession. Those who persistently refuse to Yield to the Truth are the ones who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims.
O you whose hearts truly believe, spend benevolently and with benefaction in Allah’s cause before the Day arrives when no buying nor selling shall be effected. Nor shall friendship alleviate him, whoever he may be, nor shall anyone be permitted to intercede on behalf of another, and Allah’s deniers shall be the wrongful
Believers, spend in charityfrom what We provided you before that day comes when there will be no buying and selling, no friendship and no intercession; the disbelievers are wicked people
O believers! Donate from what We have provided for you before the arrival of a Day when there will be no bargaining, friendship, or intercession. Those who disbelieve are ˹truly˺ the wrongdoers.
Oh you believers, spend from what We have provided for you before a day will come when there will be no deals nor friendship nor advocacy and the deniers (of truth) will be the wrongdoers.
Believers, bestow in alms a part of what We have given you before that day arrives when no commerce or friendship or intercession shall avail. It is the unbelievers who are the wrongdoers
O you who believe, you shall give to charity from the provisions we have given to you, before a day comes where there is no trade, no nepotism, and no intercession. The disbelievers are the unjust.
Believers, contribute some of what We have provided you before a day comes when there is no bargaining, nor friends, nor intercession. Those who have denied the truth are unjust.
Believers contribute some of what We have provided you before a day comes when there is no bargaining, nor friends, nor intercession. Those who have denied the truth are unjust.
O you who believed! Spend from what we had livelihood you, before a Day comes in which there is neither selling on it, nor intimate friendship, nor intercession. And the infidels are the oppressors.
O' you who have Faith! spend (in alms) of that which We have provided for you, before there comes a day wherein shall be no bargaining, neither friendship, nor intercession; and the infidels - they are the unjust
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O You who have chosen to be graced with belief! Spend of Our Provision on fellow human beings, and for the betterment of the society. Do that before the day comes when no bargaining, friendship or intercession shall be of any avail. Those who reject such sensible admonition, do grave injustice to themselves
O you who believe! spend out of what We have given you before the day comes in which there is no bargaining, neither any friendship nor intercession, and the unbelievers-- they are the unjust
O ye who believe ! spend out of what WE have bestowed on you before the day comes wherein there shall be no buying and selling, nor friendship, nor intercession, and it is those who disbelieve that do wrong to themselves
O you who believe! Spend from that which We have provided you before a day comes wherein there shall be neither bargaining, nor friendship, nor intercession. And the disbelievers, they are the wrongdoers
O you who believe! Spend from (the gifts) We have given to you, before the Day comes when no bargaining, no friendship, no praise (or intercession will be useful). And those who reject Faith— They are the wrongdoers
O you who believe, spend from what We provided for you before a Day arrives when there is no trading, friendship, or intercession. The unbelievers are the unjust.
O you who believe! Spend from what We have given you, before a Day comes in which there is neither trading, nor friendship, nor intercession. The disbelievers are the wrongdoers
O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession. And the disbelievers - they are the wrongdoers
O those who believed! Spend of what We have bestowed upon you, before the day comes in which is no barter, and no friendship, and no intercession; and the disbelievers, they are the wrongdoers.
O ye who believe! Spend out of (the bounties) We have provided for you, before the Day comes when no bargaining (Will avail), nor friendship nor intercession. Those who reject Faith they are the wrong-doers
O ye who believe! Spend out of (the bounties) We have provided for you, before the Day comes when no bargaining (Will avail), nor friendship nor intercession. Those who reject Faith they are the wrong-doers
ٱللَّهُ لَاۤ إِلَـٰهَ إِلَّا هُوَ ٱلۡحَیُّ ٱلۡقَیُّومُۚ لَا تَأۡخُذُهُۥ سِنَةࣱ وَلَا نَوۡمࣱۚ لَّهُۥ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَمَا فِی ٱلۡأَرۡضِۗ مَن ذَا ٱلَّذِی یَشۡفَعُ عِندَهُۥۤ إِلَّا بِإِذۡنِهِۦۚ یَعۡلَمُ مَا بَیۡنَ أَیۡدِیهِمۡ وَمَا خَلۡفَهُمۡۖ وَلَا یُحِیطُونَ بِشَیۡءࣲ مِّنۡ عِلۡمِهِۦۤ إِلَّا بِمَا شَاۤءَۚ وَسِعَ كُرۡسِیُّهُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضَۖ وَلَا یَءُودُهُۥ حِفۡظُهُمَاۚ وَهُوَ ٱلۡعَلِیُّ ٱلۡعَظِیمُ ٢٥٥
God: there is no god but Him, the Ever Living, the Ever Watchful.Neither slumber nor sleep overtakes Him. All that is in the heavens and in the earth belongs to Him. Who is there that can intercede with Him except by His leave? He knows what is before them and what is behind them, but they do not comprehend any of His knowledge except what He wills. His throne extends over the heavens and the earth; it does not weary Him to preserve them both. He is the Most High, the Tremendous
Allah! There is no one worthy of worship except He, the Ever-Living, the Sustainer and Protector. Neither slumber, nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who can intercede with Him except with His permission? He knows what happens to them (creations) in this world, and what will happen to them in the Hereafter. And they cannot gain access to anything out of His knowledge except what He wills. His Chair (Throne) extends over the heavens and the earth, and He does not feel fatigue in guarding them. He is the Exalted, the Great.
Allah! There is no God but he, the Living, the Sustainer Slumber taketh hold of Him not, nor sleep. His is whatsoever is in the heavens and whatsoever is on the earth. Who is he that shall intercede With Him except with His leave! He knoweth that which was before them and that which shall he after them, and they encompass not aught of His knowledge save that which He willeth. His throne comprehendeth the heavens and the earth, and the guarding of the twain wearieth Him not. And He is the High, the Supreme
God: There is no god but He, the living, eternal, self-subsisting, ever sustaining. Neither does somnolence affect Him nor sleep. To Him belongs all that is in the heavens and the earth: and who can intercede with Him except by His leave? Known to Him is all that is present before men and what is hidden (in time past and time future), and not even a little of His knowledge can they grasp except what He will. His seat extends over heavens and the earth, and He tires not protecting them: He alone is all high and supreme
Allah is HU! There is no God (deity), only HU! The Hayy and the Qayyum (the sole source of life and the One who forms all things in His Knowledge with the meanings of His Names – the One with whom everything subsists). Neither drowsiness overtakes Him (separation from the worlds even for a single instance) nor sleep (leaving creation to its own accord and withdrawing to His Self). To Him belongs everything in the heavens and on earth (the dimensions of knowledge and acts). Who can intercede in His sight except by the permission of the forces that manifest from the Names in one’s essence? He knows the dimension in which they live and the dimension they are unable to perceive... Nothing of His knowledge can be grasped if He does not will (allow via the suitability of the Names in one’s essence). His throne (sovereignty and administration [Rububiyyah]) encompasses the heavens and the earth. It is not difficult for Him to preserve them. He is the Aliy (illimitably supreme) and the Azim (possessor of infinite might).
Allah, there is no god but Him, the Living, the Self-Sustaining. He is not subject to drowsiness or sleep. Everything in the heavens and the earth belongs to Him. Who can intercede with Him except by His permission? He knows what is before them and what is behind them but they cannot grasp any of His knowledge save what He wills. His Footstool encompasses the heavens and the earth and their preservation does not tire Him. He is the Most High, the Magnificent.
Allah—there is no god except Him— is the Living One, the All-sustainer. Neither drowsiness befalls Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that may intercede with Him except with His permission? He knows that which is before them and that which is behind them, and they do not comprehend anything of His knowledge except what He wishes. His seat embraces the heavens and the earth, and He is not wearied by their preservation, and He is the All-exalted, the All-supreme
God, there is no deity but He; the All-Living, the Self-Subsisting (by Whom all subsist). Slumber does not seize Him, nor sleep. His is all that is in the heavens and all that is on the earth. Who is there that will intercede with Him save by His leave? He knows what lies before them and what lies after them (what lies in their future and in their past, what is known to them and what is hidden from them); and they do not comprehend anything of His Knowledge save what He wills. His Seat (of dominion) embraces the heavens and the earth, and the preserving of them does not weary Him; He is the All-Exalted, the Supreme
Allah, there is no other, cannot be and will never be One worthy of worship but He, the Ever Living, Self-Subsisting and All-Sustaining. Slumber overtakes Him not, nor sleep. Whatsoever is in the heavens and whatsoever is in the earth belongs to Him. Who is there that will intercede with Him, save by His leave? He knows their future and their past; and they encompass nothing of His knowledge (of the things) except of such (things) as He (Himself) pleases (to tell). His knowledge and suzerainty extends over the heavens and the earth and the care of them both tires Him not. He is the Supreme, the Great
God there is no god but He, the Living, the Everlasting. Slumber seizes Him not, neither sleep; to Him belongs all that is in the heavens and the earth. Who is there that shall intercede with Him save by His leave? He knows what lies before them and what is after them, and they comprehend not anything of His knowledge save such as He wills. His Throne comprises the heavens and earth; the preserving of them oppresses Him not; He is the All-high, the All-glorious
God, there is no god except Him, the living and the eternal, neither does He take a nap nor He sleeps. Everything in the skies and on the earth belongs to Him. Who can mediate before Him except with His permission? He knows what is in front of them and what is behind them, while they do not comprehend anything of His knowledge except what He wants. His throne extends over the skies and the earth, and maintaining them does not bother Him. He is the superior, the great.
There is no deity beside God. He is Alive and Eternal. He never sleeps nor takes a recess. Anything that exists in the heavens and on earth belongs to Him. No body has the power of intercession in His Court except with His permission. He knows what have people done in the past and what is awaiting them. No one is as knowledgeable as God and He gives as much knowledge as He wills to whoever He decides to bless him with. His Kingship is spread all over the universe and includes the earth and the heavens. Ruling over such vast realm of existence does not bother Him a bit as He is The Most High, the Great
God, there is no god but He, the Living, the Self-Sufficient, the Eternal. No exhaustion can overcome Him, nor sleep. His are all things in the heavens and on earth. Who is there that can intercede in His presence except as He permits? He knows what is before, after, and behind them. And they will not grasp any of His knowledge except as He wills. His throne extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them, for He is the Most High, the Supreme
Allah—there is no god but He, the Living, the All-Sustaining. Neither slumber overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is in the earth. Who is it who can intercede with Him except by His leave? He knows what is before them and what is behind them, and they do not encompass any of His knowledge except according to what He wills. His knowledge has embraced the heavens and the earth, and their preservation does not fatigue Him, for He is the All-High, the Great.
God, there is no god but He, the living, the self-subsistent. Slumber takes Him not, nor sleep. His is what is in the heavens and what is in the earth. Who is it that intercedes with Him save by His permission? He knows what is before them and what behind them, and they comprehend not aught of His knowledge but of what He pleases. His throne extends over the heavens and the earth, and it tires Him not to guard them both, for He is high and grand
Allah - there is no God except Him; He is Alive (eternally, on His own) and the Upholder (keeps others established); He never feels drowsy nor does He sleep; to Him only belongs all whatever is in the heavens and all whatever is in the earth; who is he that can intercede* with Him except by His command? He knows what is in front of them and what is behind them; and they do not achieve anything of His knowledge except what He wills; His Throne (of Sovereignty) encompasses the heavens and the earth; and it is not difficult for Him to guard them; and He is the Supreme, the Greatest. (This Verse is popularly known as Ayat Al-Kursi. It has a special status and reciting it carries great reward. *Prophet Mohammed – peace and blessings be upon him – will be the first one to be granted the permission to intercede, others will follow.
Allah, there is no deity except He, The Ever-living, The All-sustaining. Neither slumber nor sleep overtakes Him. For Him is all that is in the heavens and all that is in the earth. Who else can intercede with Him except by His leave? He knows all that is in front of them and all that is behind them. And they do not encompass anything from His knowledge except that which He pleases. His throne encompasses the heavens and the earth and guarding the two of them does not burden Him and He is The All-high, The All-magnificent.
God! There is no God but he; the living, the self-subsisting: Neither slumber nor sleep seizeth him; to him belongeth whatsoever is in heaven, and on earth. Who is he that can intercede with him, but through his good pleasure? He knoweth that which is past, and that which is to come unto them, and they shall not comprehend any thing of his knowledge, but so far as he pleaseth. His throne is extended over heaven and earth, and the preservation of both is no burden unto him. He is the high, the mighty
Allah, there is no God but He, the Living, the Eternal. Slumber takes Him not, nor sleep. To Him belongs whatever is in the heavens and whatever is in the earth. Who is it that intercedes with Him save by His permission? He knows what is before them and
Allah, there is no god except He, the Living, the Everlasting. Neither dozing, nor sleep overtakes Him. To Him belongs all that is in the heavens and the earth. Who is he that shall intercede with Him except by His permission! He knows what will be before their hands and what was behind them, and they do not comprehend anything of His Knowledge except what He willed. His Seat embraces the heavens and the earth, and the preserving of them does not weary Him. He is the High, the Great
God! There is no God but He; the Living, the Eternal; Nor slumber seizeth Him, nor sleep; His, whatsoever is in the Heavens and whatsoever is in the Earth! Who is he that can intercede with Him but by His own permission? He knoweth what hath been before them and what shall be after them; yet nought of His knowledge shall they grasp, save what He willeth. His Throne reacheth over the Heavens and the Earth, and the upholding of both burdeneth Him not; and He is the High, the Great
Allah! La-ilaha-illa-Huwa, Ever-Alive, Eternal. Slumber does not overpower Him, and nor sleep. To Him owes existence whatever is in the heavens and whatever is in the earth. Who is he that intercedes with Him except under His permission? He knows whatever is in their two hands and whatever is behind them. They shall not grasp any thing out of His knowledge except whatever He permitted. His dominion extends and covers the heavens and the earth. The maintenance of these two brings Him no fatigue. And He is the Most High, the Supreme
God! There is no god but He, The Living, The Eternal. Neither slumber takes Him nor sleep. To Him belongs whatever is in the heavens and whatever is in and on the earth. Who will intercede with Him but with His permission? He knows what is in front of them and what is behind them. And they will not comprehend anything of His knowledge, but what He willed. His Seat encompassed the heavens and the earth, and He is not hampered by their safe-keeping. And He is The Lofty, The Sublime.
Allah! No deity is there except Him –the Living, the Eternal, and the Independent One. Rest and sleep cannot appeal to Him. All things of Heaven and Earth are His. Who can intercede in His presence except in accordance with His will? He understands situations past, present, and future. No one grasps any of His knowledge except as He permits. His throne extends over the skies and the earth. He feels no fatigue in guarding and preserving them. He is the Highest, the Magnificent.
Allah! There is no god but Him: the Living, the Eternal. He neither slumbers nor sleeps. To Him belongs all that is in the Heavens and the Earth. Who can intercede with Him without His permission? He knows what is before them and what is behind them. They cannot gain access to any thing out of His knowledge except what He pleases. His throne is more vast than the heavens and the earth, and guarding of these both does not fatigue Him. He is the Exalted, the Supreme
Allah: the Everlasting, the Sustainer of the whole Universe; there is no god but He. He does neither slumber nor sleep. Whatsoever is in the heavens and in the earth is His. Who is there that can intercede with Him except by His own permission.? He knows what is before the people and also what is hidden from them. And they cannot comprehend anything of His knowledge save whatever He Himself pleases to reveal. His Kingdom spreads over the heavens and the earth and the guarding of these does not weary Him. He alone is the Supreme and the Exalted
Allah -- there is no god but He, the Ever-living, the Self-subsisting by Whom all subsist. Slumber overtakes Him not, nor sleep. To Him belongs whatever is in the heavens and whatever is in the earth. Who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them. And they encompass nothing of His knowledge except what He pleases. His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not. And He is the Most High, the Great
Allah, there is no god except Him, the Living, the Eternally Existing; neither slumber takes hold of Him nor sleep; whatever is in the skies and whatever is in the earth is His. Who is there who can recommend to Him except by His permission? He knows that which is before them and that which is behind them, and they cannot encompass anything from His knowledge except that which He wills (to impart); His Chair (power, jurisdiction) extends over the skies and the earth and it does not tire Him to preserve (monitor) them both, and He is the High, the Great.
Allah! None besides Him is worthy of worship. HE is for ever living, abiding. Neither slumber nor sleep overtakes Him ever. To Him belongs whatever there is in the heavens and in/on the earth. Who could intercede with Him, except by His leave?h, E knows what is in their hands and what is behind them. And none can take anything of His knowledge except for what He wills. His seat of authority encompasses the heavens and the earth, and their upkeep tires Him not. And He is the One High above anything, the One Immensely Great.
Allah! None is worthy of worship but He, the Ever-Living, the Self-Subsisting, the One Who sustains and protects (the entire universe with His strategy). He is seized by neither slumber nor sleep. Whatever is in the heavens and whatever is in the earth belongs to Him alone. Who can dare intercede with Him except by His permission? (He) knows all that is (happening or has happened) before the Creation, and all that is (about to happen) after them; and they cannot encompass anything of His knowledge except that which He wills. His Throne (of Empire and Power and Authority) encompasses the heavens and the earth, and the protection of both (the earth and the heavens) does not pose Him any difficulty. And He alone is Most High, Most Great
God, there is no god but He, the Living, the Sustainer. No slumber or sleep overtakes Him; to Him belongs all that is in heavens and in the Earth. Who will intercede with Him except by His leave He knows their present and their future, and they do not have any of His knowledge except for what He wishes. His throne encompasses all of the heavens and the Earth and it is easy for Him to preserve them. He is the High, the Great
God, there is no god except He, the Living, the Sustainer. No slumber or sleep overtakes Him; to Him belongs all that is in the heavens and the earth. Who will intercede with Him except with His permission? He knows their present and their future, and they do not have any of His knowledge except for what He wishes. His Throne encompasses all of the heavens and the earth and it is easy for Him to preserve them. He is the Most High, the Great.
God, there is no god except He, the Living, the Eternal. No slumber or sleep overtakes Him; to Him belongs all that is in the heavens and the earth. Who will intercede with Him except with His permission? He knows their present and their future, and they have none of His knowledge except for what He wishes. His Throne encompasses all of the heavens and the earth and it is easy for Him to preserve them. He is the Most High, the Great.
God, no God except He, the live/alive, the of no beginning and self sufficient , no drowsiness/slumber ,and nor sleep takes Him, for Him what (is) in the skies/space and what (is) in the earth/Planet Earth. Who (is) that who mediates at Him, except with His permission ? He knows what (is) between their hands and what (is) behind them, and they do not comprehend/envelope with a thing from His knowledge, except with what He wills/wants. His throne/knowledge extended/contained/enriched the skies/space and the earth/Planet Earth, and (it) does not tire/burden Him their (B)'s protection/observation , and He (is) the high/dignified , the great
GOD - there is no deity save Him, the Ever-Living, the Self-Subsistent Fount of All Being. Neither slumber overtakes Him, nor sleep. His is all that is in the heavens and all that is on earth. Who is there that could intercede with Him, unless it be by His leave? He knows all that lies open before men and all that is hidden from them, whereas they cannot attain to aught of His knowledge save that which He wills [them to attain]. His eternal power overspreads the heavens and the earth, and their upholding wearies Him not. And he alone is truly exalted, tremendous
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Allah. There is no god except He, The Ever-Living, The Superb Upright Sustainer. Slumber does not overtake Him, nor sleep; to Him (belongs) whatever is in the heavens and whatever is in the earth. Who is there that intercedes for His Providence except by His Permission? He knows whatever is in front of them (Literally: between their hands) and whatever is behind them, and they do not encompass anything of His Knowledge except whatever He has decided. His Chair embraces the heavens and the earth; the preserving of them (Literally: them both) does not tire Him; and He is The Ever-Exalted, The Ever-Magnificent
Allah! There is no deity save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous
God exists. There is no God but He, the Everlasting and the Guardian of life. Drowsiness or sleep do not seize him. To Him belongs all that is in the heavens and the earth. No one can intercede with Him for others except by His permission. He knows about people's present and past. No one can grasp anything from His knowledge besides what He has permitted them to grasp. The heavens and the earth are under His dominion. He does not experience fatigue in preserving them both. He is the Highest and the Greatest
Allah: There is no god but He, the Living, the All-Sustaining. Neither dozing overtakes Him nor sleep. To Him belongs all that is in the heavens and all that is on the earth. Who can intercede with Him without His permission? He knows what is before them and what is behind them; while they encompass nothing of His knowledge, except what He wills. His Kursiyy (Chair) extends to the Heavens and to the Earth, and it does not weary Him to look after them. He is the All-High, the Supreme
Allâh! There is no God but He, the Ever-Living, the Sustainer of all that exists. Neither slumber nor sleep would overtake Him. Unto Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them. They encompass nothing of His Perfect Knowledge, except for what He wills. His Kursi (footstool) extends over the heavens and earth, and He feels no fatigue in guarding and preserving them. He is the Most High, the Most Great.
Allah! There is no god but He! He is the Eternal and the Ever-living! Neither drowsiness, nor sleep ever seizes Him! Everything in the heavens and everything on the earth belongs to Him. Who can dare intercede in His presence except by His leave? He knows everything that lies ahead of them and everything that is behind them. They shall never know anything about Him except what He wills. His chair _ (His authority and influence, His domain and command) _ extends over the heavens and the earth. Preserving and protecting them does not tire (or burden) Him (in the least). He is the most High, the Greatest
Allâh! There is no other god beside Him. He is the Ever-Living, the Sustainer of all that exists. Neither slumber nor sleep would overtake Him. To Him belongs whatsoever is in the heavens and whatsoever is on the earth. Who is he that can intercede with Him but by His will? He has the full knowledge of what is before them and what is behind them. They encompass nothing of His Perfect Knowledge, except for what He wills. His Kursi (footstool) extends over the heavens and the earth. And He feels no fatigue in guarding and preserving them. He is the Most High, the Most Great.
Allah, there is no Ilah but He, The Eternal, the Absolute, Purveyor of sustenance for all, and AL-Qayum (Omnipotent) Who preserves existence. It is not congruous with His divine nature to slumber or sleep. To Him belong all in the heavens and on earth. Who is it Who can intercede on behalf of another in His August Presence but by the graceful proclamation of His permission? He knows His creatures’ experiences and the course of coming events which bridge their span and no one can comprehend anything of His knowledge nor can anything be known except as He will. His Throne, His knowledge and His dominance and command extend over the heavens and earth, whose preservation does not tire Him or worn out with fatigue, and He is above all and beyond all, He is the Unique, whose attributes belong to the highest regions of thought and reality
Allah, there is no god but Him! He isThe Living, The Everlasting. Neither tiredness nor sleep overwhelm Him. All that is in The Heavens and on Earth belongs to Him. Who dares intercede without His permission? He knows what they have achieved and what they have failed to do, but they can only grasp what He wishes of His knowledge. His MajesticThrone extends over the Heavens and the Earth, and He never tires of protecting them both. He is The Exalted, The Majestic
Allah! There is no god ˹worthy of worship˺ except Him, the Ever-Living, All-Sustaining. Neither drowsiness nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who could possibly intercede with Him without His permission? He ˹fully˺ knows what is ahead of them and what is behind them, but no one can grasp any of His knowledge—except what He wills ˹to reveal˺. His Seat encompasses the heavens and the earth, and the preservation of both does not tire Him. For He is the Most High, the Greatest.
Allah, there is no God but Him, the Living, the Eternal. Neither slumber nor sleep overtake Him. Whatever is in the heavens and on earth is His. Who will intervene in His presence without His permission? He knows what lies before them and behind them, and they don´t grasp any of His knowledge except what He permits. His footstool is as wide as the heavens and the earth; maintaining them does not tire Him, and He is the exalted and great.
God: there is no god but Him, the Living, the Eternal One.³ Neither slumber nor sleep overtakes Him. His is what the heavens and the earth contain. Who can intercede with Him except by His permission? He knows what is before them and behind them. They can grasp only that part of His knowledge which He wills. His throne is as vast as the heavens and the earth, and the preservation of both does not weary Him. He is the Exalted, the Immense One
GOD: there is no other god besides Him, the Living, the Eternal. Never a moment of unawareness or slumber overtakes Him. To Him belongs everything in the heavens and everything on earth. Who could intercede with Him, except in accordance with His will? He knows their past, and their future. No one attains any knowledge, except as He wills. His dominion encompasses the heavens and the earth, and ruling them never burdens Him. He is the Most High, the Great.
God is the only god, the Eternal and Self-Sustainer. He neither slumbers nor sleeps. He owns what is in the heavens and the earth. Who is he who intercedes with Him except with His permission? He knows what is before them and what is behind them. They know nothing of His knowledge except what He wills. The throne of His majesty covers the heavens and the earth, and protecting them does not tire Him. He is Most high and Tremendous.
God, there is no god but He, the Living and Self-Subsisting. He neither slumbers nor sleeps. He owns what is in the heavens and the Earth. Who is he who intercedes with Him except with His permission? He knows what is before them and what is behind them. They know nothing of His knowledge except with what He wills. The Seat of His Dominion covers the heavens and the Earth, and protecting them does not tire Him. He is Most High and Tremendous.
Allah! No God except him, Al-Haeiy (The Living), Al-Qayoom (The Everlasting). Neither nap overtakes Him, nor sleep. For Him whatever is in the skies and whatever is on earth? Who is that the one who intercedes at Him except with His permission? He knows what is between their hands, and what is behind them; and they are not encompassed with a thing among His knowledge, except with what He wills. His Chair is wide for the skies and the earth and does not encumber Him in their preservation. He is Al-Ali (The Highest), Al- Azeem (The Great).
Allah! there is no god but He, the Ever-living, the Self-Subsisting (the Sustainer of all things) ; slumber seizes Him not, nor sleep; to Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is it that can intercede with Him save by His leave? He knows what is before them and what is behind them, while they comprehend nothing of His knowledge except what He wills. His Kursiy (knowledge) extends over the heavens and the earth; and preserving them both tires Him not; and, He is the Highest, the Greatest
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These directions, tidings and warnings come from Allah, the One True God. There is no god but He, the Living, the Originator of life, the Self-Subsisting Sustainer of all creation. Neither slumber, nor sleep overtakes Him. All that exists in the Highs and the Lows, in the Heavens and the Earth, belongs to Him alone. Who can intercede in His Court, except as a witness of Law? His Knowledge transcends time and space. No one can encompass a trace of His Knowledge but through His Laws. The Throne of His Supreme Control extends over the Highs and the Lows. No fatigue touches Him as He benevolently guards His Dominion and creation. He is the Glorious, the Supreme
Allah is He besides Whom there is no god, the Everliving, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great
ALLAH - there is no god save HIM, the Living, the Self-Subsisting and All-Sustaining. Slumber seizes HIM not, nor sleep. To HIM belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that dare intercede with HIM save by HIS permission? HE knows what is before them and what is behind them; and they encompass nothing of HIS knowledge, except what HE pleases. HIS knowledge extends over the heavens and the earth; and the care of them wearies HIM not; and HE is the High, the Great
God, there is no god but He, the Living, the Self-Subsisting. Neither slumber overtakes Him nor sleep. Unto Him belongs whatsoever is in the heavens and whatsoever is on the earth. Who is there who may intercede with Him save by His leave? He knows that which is before them and that which is behind them. And they encompass nothing of His Knowledge, save what He wills. His Pedestal embraces the heavens and the earth. Protecting them tires Him not, and He is the Exalted, the Magnificent
Allah! There is no god but He— The Living,— The Self-Sufficient,— The Infinitely Enduring,— Slumber or sleep never reaches Him. All things are His, in the heavens and on the earth. Who is there who can plead in His presence except as He permits? He knows what (appears to His creatures), before or after or behind them. They shall not understand the smallest fragment of His knowledge except as He wills. His Throne extends over the heavens and over the earth, and He does not tire in guarding and preserving them; And He is the Most High (Al-A'li), the Supreme (Al-Azeem, in Glory). [This Holy Verse glorifying Allah is known as Ayat-ul-Kursi.]
God—there is no god except Him, the Ever-Living, the Sustainer of all existence. Neither drowsiness overtakes Him, nor sleep. To Him belongs everything in the heavens and the earth. Who can intercede with Him, except with His permission? He knows what lies before and behind them. They can only grasp a portion of His knowledge that He permits. His throne extends over the heavens and the earth, and their preservation tires Him not. He is the Most High, the Supreme.
God! There is no god except He, the Living, the Everlasting. Neither slumber overtakes Him, nor sleep. To Him belongs everything in the heavens and everything on earth. Who is he that can intercede with Him except with His permission? He knows what is before them, and what is behind them; and they cannot grasp any of His knowledge, except as He wills. His Throne extends over the heavens and the earth, and their preservation does not burden Him. He is the Most High, the Great.
Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great
God, there is no god but He, the Living, the Self-subsistent. Slumber takes Him not, nor sleep. His is what is in the heavens and what is in the earth. Who is that, the one who intercedes with Him except with His permission? He knows what is before them and what is behind them, and they comprehend not anything of His knowledge except what He wills. His throne has included the heavens and the earth, and the guarding of both of them tires Him not. And He is the High, the Great.
God! There is no god but He,-the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (app eareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is t he Most High, the Supreme (in glory)
Allah! There is no god but He,-the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory)
لَاۤ إِكۡرَاهَ فِی ٱلدِّینِۖ قَد تَّبَیَّنَ ٱلرُّشۡدُ مِنَ ٱلۡغَیِّۚ فَمَن یَكۡفُرۡ بِٱلطَّـٰغُوتِ وَیُؤۡمِنۢ بِٱللَّهِ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰ لَا ٱنفِصَامَ لَهَاۗ وَٱللَّهُ سَمِیعٌ عَلِیمٌ ٢٥٦
There is no compulsion in religion: true guidance has become distinct from error, so whoever rejects false gods and believes in God has grasped the firmest hand-hold, one that will never break. God is all hearing and all knowing
There is no compulsion in religion. Surely, the Right Way has become distinct from the wrong (way). Whoever disbelieves in false deities and believes in Allah, indeed has grasped the firm handle that will never break. And Allah is All-Hearer, All-Knower.
No constraint is there in the religion; surely rectitude hath become manifestly distinguished from the error. Whosoever then disbelieveth in the devil and believeth in Allah, hath of a surety rain hold of the firm cable whereof there is no giving way. And Allah is Hearing, Knowing
There is no compulsion in matter of faith. Distinct is the way of guidance now from error. He who turns away from the forces of evil and believes in God, will surely hold fast to a handle that is strong and unbreakable, for God hears all and knows everything
There is no compulsion in (acceptance of) the religion (the system and order of Allah; sunnatullah)! The reality has become apparent (in its most perfect state) and has become distinct from corrupted ideas. Whoever abandons Taghut (worshipping the forces that don’t exist, but are assumed to exist through illusion) and believes in Allah (the Names that form his essence) indeed he has grasped a strong grip within his essence, that can never be broken. Allah is the Sami and the Aleem.
There is no compulsion where the deen is concerned. Right guidance has become clearly distinct from error. Anyone who rejects false gods and has iman in Allah has grasped the Firmest Handhold, which will never give way. Allah is All-Hearing, All-Knowing.
There is no compulsion in religion: rectitude has become distinct from error. So one who disavows the Rebels and has faith in Allah has held fast to the firmest handle for which there is no breaking; and Allah is all-hearing, all-knowing
There is no compulsion in the Religion. The right way stands there clearly distinguished from the false. Hence he who rejects the taghut (false deities, and powers of evil who institute patterns of faith and rule in defiance of God) and believes in God (as the only God, Lord and Object of Worship) has indeed taken hold of the firm, unbreakable handle; and God is All-Hearing, All-Knowing
There is no compulsion of any sort in religion (as) the right way does stand obviously distinguished from the way of error. Now he that shall reject the transgressor and accepts Allah (let such know that he) has laid hold of a support firm and strong which knows no breaking. Allah is All-Hearing, All-Knowing
No compulsion is there in religion. Rectitude has become clear from error. So whosoever disbelieves in idols and believes in God, has laid hold of the most firm handle, unbreaking; God is All-hearing, All-knowing
There is no compulsion in religion (i.e. religion is not to be forced on anyone), the right course has been clarified from error, and whoever disbelieves in the rebellious ones and believes in God has indeed grabbed on to the strong handle that does not break. God hears all and knows all.
There is no force in belief. The right and the wrong are clearly defined. The one who reject the idols (in any shape and form) and choose to believe in God has indeed hung to a strong rope of security that never breaks. God Hears and is Aware
Let there be no compulsion in religion. Indeed right is clear, as is wrong. Whoever rejects wrong and believes in God has grasped the most trustworthy handhold that never slips, and God hears and knows all things
(There shall be) no compulsion in religion; prudence has henceforth become distinct from delusion. So whoever denies false masters and attains faith in Allah, then he has truly grasped the firmest handhold which never fractures. For Allah is All-Hearing, All-Knowing.
There is no compulsion in religion; the right way has been distinguished from the wrong, and whoso disbelieves in Taghut and believes in God, he has got hold of the firm handle in which is no breaking off; but God both hears and knows
There is no compulsion at all in religion; undoubtedly the right path has become very distinct from error; and whoever rejects faith in the devil (false deities) and believes in Allah has grasped a very firm handhold; it will never loosen; and Allah is All Hearing, All Knowing
There is no compulsion in the religion. The guidance [to the right way] has become distinct from the misguidance. So whoever disbelieves in the false deity (taghut) and believes in Allah, he indeed has held fast unto the firm rope which breaks not and Allah is All-hearing, All-knowing.
Let there be no violence in religion. Now is right direction manifestly distinguished from deceit: Whoever therefore shall deny Tagut(false gods), and believe in God, he shall surely take hold on a strong handle, which shall not be broken; God is he who heareth and seeth
There is no compulsion in religion; the right way is henceforth distinct from the wrong. And whoever rejects Taghut (false deities) and believes in Allah, he has grasped a firm handle which will not break; but Allah is both Hearer and Knower
There is no compulsion in religion. Righteousness is now distinct from error. He who disbelieves in the idol and believes in Allah has grasped the firmest tie that will never break. Allah is Hearing, Knowing
Let there be no compulsion in Religion. Now is the right way made distinct from error. Whoever therefore shall deny Thagout and believe in God - he will have taken hold on a strong handle that shall not be broken: and God is He who Heareth, Knoweth
There is no compulsion in Religion. The desirable way has been fully explained and separated from the undesirable. So whoever rejects Taghut and Believes in Allah, so he has definitely grasped the most powerful pillar — there is no crumbling or breahead of state for it. And Allah is the All-Hearer, the All-Knower
There is no compulsion in the way of life. Surely, right judgment became clear from error. So whoever disbelieves in false deities and believes in God, then, surely, he held fast to the most firm handhold. It is not breakable. And God is Hearing, Knowing.
Allow no coercion in religion. Truth is evident from error. Whoever rejects evil and believes in Allah has latched onto the most dependable grip that never breaks. And Allah hears and knows all.
There is no compulsion in religion. True guidance has been made clearly distinct from error. Therefore, whoever renounces ‘Taghut’ (forces of Satan) and believes in Allah has grasped the firm hand-hold that will never break. Allah, Whose hand-hold you have grasped, hears all and knows all
There is no compulsion and coercion in regard to religion. The right thing has been made distinct from the wrong thing: now whoever rejects taghut and believes in Allah has taken a firm support that never gives way
There is no compulsion in religion -- the right way is indeed clearly distinct from error. So whoever disbelieves in the devil and believes in Allah, he indeed lays hold on the firmest handle which shall never break. And Allah is Hearing, Knowing
There is no compulsion in religion, indeed the right way has become clear from error, so he who does not believe in false deities and believes in Allah has indeed caught hold of a strong handle for which there is no breaking off, and Allah is Hearing, Knowing.
No compulsion in religion. Surely, the right has become distinct from the wrong. So whoever has rejected false gods and believed in Allah, he/she has taken a firm hold of a strong link that shall never break. And Allah sees, He knows
There is no compulsion in Din (Religion). Surely, the guidance has been evidently distinguished from error. So he who rejects false gods and believes in Allah has grasped such a firm handhold that will never (possibly) give way. And Allah is All-Hearing, All-Knowing
There is no compulsion in the system; the proper way has been made clear from the wrong way. Whoever rejects evil, and believes in God, then he has grasped the most solid branch that will never break. God is Hearer, Knower
There is no compulsion in the system; the proper way has been clarified from the wrong way. Whoever rejects evil, and believes in God, indeed he has taken grasp of the strongest hold that will never break. God is Hearer, Knower.
There is no compulsion in the system; the proper way has been clarified from the wrong way. Whoever rejects evil, and believes in God, indeed he has taken grasp of the strongest hold that will never break. God is Hearer, Knower.
No compulsion/force in the religion, the correct/right had been clarified , from the misguidance/failure , so who disbelieves with the devil/every thing worshipped other than God and believes with God, so he had held fast/clung to with the tie/handle , the tight/affirmed, no breaking/cutting to it, and God (is) hearing/listening, knowledgeable
THERE SHALL BE no coercion in matters of faith. Distinct has now become the right way from [the way of] error: hence, he who rejects the powers of evil and believes in God has indeed taken hold of a support most unfailing, which shall never give way: for God is all-hearing, all-knowing
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There is no compulsion in the religion; right-mindedness has already been evidently (distinct) from misguidance. So whoever disbelieves in the Taghut (i.e. false gods, idols, devils and seducers) and believes in Allah, then he has already upheld fast the most binding Grip, with no disjunction (ever); and Allah is Ever-Hearing, Ever-Knowing
There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower
There is no compulsion in religion. Certainly, right has become clearly distinct from wrong. Whoever rejects the devil and believes in God has firmly taken hold of a strong handle that never breaks. God is All-hearing and knowing
There is no compulsion in Faith. The correct way has become distinct from the erroneous. Now, whoever rejects the Taghut (the Rebel, the Satan) and believes in Allah has a firm grasp on the strongest ring that never breaks. Allah is All-Hearing, All-Knowing
There is no compulsion in religion. The right (path) has become clearly distinct from the wrong. Therefore, whoever disbelieves in the mythological deities and believes in Allâh has grasped the most trustworthy handhold. It will never break off. Allâh is All-Hearing, All-Knowing.
There is no compulsion (and coercion) in religion. The right (and the upright) has been sifted (and marked out clearly) from the wrong (and the ruinous). Whoever defies the forces of evil and believes in Allah, has indeed latched on to a safe and secure grip. It will not snap or split. Allah is the all-Hearing and the all-Knowing
There is no compulsion in religion. The right (path) has become clearly distinct from the wrong one. So as for whoever renounces the fabled gods or the devil, and accepts Allâh into his life, he has grasped the most trustworthy handhold. It will never break off. Lo! Allâh is All-Hearing, All-Knowing.
Compulsion is incompatible with religion, therefore let there be no compulsion in religion. Now the path of righteousness has been distinguished from the path of error and holiness distinguished from vindictiveness. Therefore, he who rejects false beliefs and turns his attention to Allah with a religious mind, will have firmly grasped the eternal, unchangeable and most secure handhold which shall never separate, nor shall it suffer a break, and Allah is Sami‘un and 'Alimun
There is no compulsion in religion. Guidance is clearly distinct from error. Whoever rejects false gods and believes solelyin Allah has grasped the most trustworthy handhold, which will never break. Allah is the Hearing, the Knowing
Let there be no compulsion in religion, for the truth stands out clearly from falsehood. So whoever renounces false gods and believes in Allah has certainly grasped the firmest, unfailing hand-hold. And Allah is All-Hearing, All-Knowing.
There is no compulsion in religion. Right and wrong are self-evident. One who rejects idols and believes in Allah holds on to a reliable link which cannot break, and Allah listens and knows.
There shall be no compulsion in religion. True guidance is now distinct from error. He that renounces idol-worship and puts his faith in God shall grasp a firm handle that will never break. God hears all and knows all
There shall be no compulsion in religion: the right way is now distinct from the wrong way. Anyone who denounces the devil and believes in GOD has grasped the strongest bond; one that never breaks. GOD is Hearer, Omniscient.
There is no compulsion in religion. The difference between guidance and error has been made clear. Whoever rejects false gods and believes in God has grasped a firm, unshakable support. God hears all and knows all
There is no compulsion in religion. The difference between guidance and error has been made clear. Whoever rejects false gods and believes in God has grasped firm, unshakable support. God hears all and knows all.
No compulsion in religion. Already the righteous guidance has been demonstrated from the temptation. So, whoever disbelieves in the false god and believes in Allah has withhold the most trustworthy handhold, which has not broken off. And Allah is Hearer, Knowledgeable.
There is no compulsion in religion. Truly the right way has become clearly distinct from error. Therefore, whoever rejects false deities (taghut) and believes in Allah, has grasped the firmest handle, that shall never break; and Allah is All-Hearing, All-knowing
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(Although this Message has been sent down by the Almighty), there is absolutely no compulsion or coercion in religion. This Rule shall have no exception because Right has been made distinct from Wrong (3:4). Whoever rejects false gods such as the priesthood, and attains conviction in the Word of Allah, has grasped the Unbreakable Support. This assurance comes from Allah, the Hearer the Knower
There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the Shaitan and believes in Allah he indeed has laid hold on the firmest handle, which shall not break off, and Allah is Hearing, Knowing
There is no compulsion in religion. Surely the right has become distinct from error; so whosoever refuses to be led by those who transgress and believes in ALLAH, has surely grasped a strong handle which knows no breaking. And ALLAH is All-Hearing. All-Knowing
There is no coercion in religion. Sound judgment has become clear from error. So whosoever disavows false deities and believes in God has grasped the most unfailing handhold, which never breaks. And God is Hearing, Knowing
Let there be no force (or compulsion) in religion: Surely— Truth stands out clear from error: Whoever rejects evil and believes in Allah has held the most trustworthy hand-hold that never breaks. And Allah is All Hearing (Sami'), All Knowing (Aleem)
There is no coercion in matters of faith; the right way has become distinct from the erroneous one. Whoever rejects evil and believes in God has grasped the most trustworthy handhold that never breaks. God is All-Hearing, All-Knowing.
There shall be no compulsion in religion; the right way has become distinct from the wrong way. Whoever renounces evil and believes in God has grasped the most trustworthy handle; which does not break. God is Hearing and Knowing
There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing
There is no compulsion in religion; certainly, rectitude has become distinct from error, then whosoever disbelieves in the idols and believes in God, then certainly he has grasped the firm handle for which there is no breaking off; and God is hearing, knowing.
Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in God hath grasped the most trustworthy hand- hold, that never breaks. And God heareth and knoweth all things
Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things
ٱللَّهُ وَلِیُّ ٱلَّذِینَ ءَامَنُوا۟ یُخۡرِجُهُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِۖ وَٱلَّذِینَ كَفَرُوۤا۟ أَوۡلِیَاۤؤُهُمُ ٱلطَّـٰغُوتُ یُخۡرِجُونَهُم مِّنَ ٱلنُّورِ إِلَى ٱلظُّلُمَـٰتِۗ أُو۟لَـٰۤىِٕكَ أَصۡحَـٰبُ ٱلنَّارِۖ هُمۡ فِیهَا خَـٰلِدُونَ ٢٥٧
God is the ally of those who believe: He brings them out of the depths of darkness and into the light. As for the disbelievers, their allies are false gods who take them from the light into the depths of darkness, they are the inhabitants of the Fire, and there they will remain
Allah is the Guardian of those who believe. He brings them out from darkness into light. Those who disbelieve, their supporters are false deities; they bring them out from light to darkness. They are the inmates of the fire; they will abide in it forever.
Allah is the Patron of those who believe; He bringeth them forth from darknesses into the light; And, for those who disbelieve, the devils are their patrons; they bring them forth from the light into darknesses. These are the fellows of Fire, therein shall be abiders
God is the friend of those who believe, and leads them out of darkness into light; but the patrons of infidels are idols and devils who lead them from light into darkness. They are the residents of Hell, and will there for ever abide
Allah is a friend (Waliyy) to the believers; He brings them out of darkness (ignorance of the reality) into Nur (seeing the reality with the light of knowledge). As for those who actively deny (the truth) their friend is Taghut (illusory ideas and forces) it brings them out of Nur into darkness. They are the people of fire (bound to suffer). They will reside therein (the condition of suffering) forever.
Allah is the Protector of those who have iman. He brings them out of the darkness into the light. But those who are kafir have false gods as protectors. They take them from the light into the darkness. Those are the Companions of the Fire remaining in it timelessly, for ever.
Allah is the Guardian of the faithful: He brings them out of darkness into light. As for the faithless, their patrons are the Rebels, who drive them out of light into darkness. They shall be the inmates of the Fire, and they shall remain in it [forever]
God is the confidant and guardian of those who believe (to Whom they can entrust their affairs and on Whom they can rely), bringing them out from all kinds of (intellectual, spiritual, social, economic and political) darkness into the light, and keeping them firm therein. And those who disbelieve, their confidants and guardians are the taghut (authorities who rule and devise false religions and systems in defiance of God); bringing them out from the light into all kinds of darkness. Those are companions of the Fire; and they will abide therein
Allah is the Patron of those who believe, He brings them out of different kinds of darkness (leading them) into light. As for those who disbelieve, their patrons are the transgressors, they bring them out of light (and lead them) into every kind of darkness. It is these who are the fellows of the Fire, therein shall they live for long
God is the Protector of the believers; He brings them forth from the shadows into the light. And the unbelievers -- their protectors are idols, that bring them forth from the light into the shadows; those are the inhabitants of the Fire, therein dwelling forever
God is protector of those who believe, He gets them out of the darkness into the light, while those who disbelieve, their protectors are the rebellious ones, driving them out of the light into the darkness. They are the inhabitants of the fire remaining in there forever.
God is the Lord of those who have chosen to believe; He takes them from the darkness to the light. He is as well the Lord of those who have chosen their idols (money, women, position, etc.) as their masters: The ones who have left the light and have taken refuge in the darkness. They are those who will abide in Hellfire forever
God is the Protector of those who have faith. From the depths of darkness He will lead them out into the light. Of those who do not believe, their companions are the wrongdoers. From light, they will lead them down into the depths of darkness. They will be companions of the fire, to dwell therein forever
Allah is the Ultimate Guardian of those who have attained faith; He brings them out of the darkness(es) into the light, while those who have denied—their guardians are the false masters; they bring them out of the light into the darkness(es). Those are the fellows of the Fire; therein they abide.
God is the patron of those who believe, He brings them forth from darkness into light. But those who misbelieve, their patrons are Taghut, these bring them forth from light to darkness,- fellows of the Fire, they dwell therein for aye
Allah is the Guardian of the Muslims - He removes them from realms of darkness towards light; and the supporters of disbelievers are the devils - they remove them from light towards the realms of darkness; it is they who are the people of fire; they will remain in it forever
Allah is The Ally of those who believe. He takes them out from the darknesses to the light. But those who disbelieve, their allies are the false deities (Taghut). They take them out from the light to the darknesses. Those are the people of the fire. They will abide therein forever.
God is the patron of those who believe; he shall lead them out of darkness into light: But as to those who believe not, their patrons are Tagut(false gods); they shall lead them from the light into darkness; they shall be the companions of hell fire, they shall remain therein for ever
Allah is the patron of those who believe, He brings them forth from darkness into light. But those who disbelieve, their patrons are false deities; these bring them forth from light to darkness. Such are fellows of the Fire, they will dwell therein
Allah is the Guardian of those who believe. He brings them out from darkness into the light. As for those who disbelieve, their guides are idols, they bring them out from the light into darkness. They are the companions of the Fire and shall live in it for ever
God is the patron of believers: He shall bring them out of darkness into light: As to those who believe not, their patrons are Thagout: they shall bring them out of light into darkness: they shall be given over to the fire: they shall abide therein for ever
Allah is the Wali to those who have Believed. He brings them from darkness unto Light. And those who have disbelieved, their auliya (patrons) are Taghut. They bring them out from Light unto darkness. They will be dwellers of the Fire. They, therein, shall reside
God is The Protector of those who believed. He brings them out from the shadows into the light. And those who were ungrateful, their protectors are false deities. They bring them out from the light into the shadows. Those will be the Companions of the Fire. They are ones who will dwell in it forever.
Allah is the Protector of those who have faith. From the depths of darkness, He will guide them into light. Those who reject faith are patrons of the evil ones who divert from the light and lead into the depths of darkness. They will all be companions of the fire wherein they will continually dwell.
Allah is the Wali (Protector) of those who believe, He brings them out of the depth of darkness and leads them into the light. As for the unbelievers, whose wali (protector) is Taghut (forces of Satan), he takes them out of the light and leads them into the depths of darkness. As a result they will become the companions of the Hell fire and shall live therein forever
And Allah (Whose support he takes) hears everything and knows everything. Allah is the Helper and Protector of those who believe in Him: He brings them out of the depths of darkness into the light. As for the disbelievers, they have taghut as their patron, who drives them out of light into the depths of darkness. These are the people who are doomed to the Fire, wherein they shall live for ever
Allah is the Friend of those who believe -- He brings them out of darkness into light. And those who disbelieve, their friends are the devils who take them out of light into darkness. They are the companions of the Fire; therein they abide
Allah is the Guardian of those who believe, He brings them out from the darkness into the light; and those who do not believe, their guardians are false deities, they bring them out from the light into the darkness, they are the inhabitants of the fire, in it they will stay.
Allah is wali of those who believe. HE takes them out of darknesses into light. And those who suppress the Truth — false gods are their awliya, who take them out of light into darknesses. Those shall be inhabitants of the Fire and shall remain therein forever.
Allah is the Guardian of the believers. He brings them out of (all kinds of) darkness and takes them towards the light. And those who are disbelievers, their supporters are satans who take them out of the light (of truth) into the darkness (of evil). It is they who are the inmates of Hell. They will dwell there forever
God is the ally of those who believe, He brings them out of the darkness and into the light. As for those who reject, their allies are the evil ones, they bring them out of the light and into the darkness; these are the people of the Fire, in it they will abide eternally
God is the ally of those who believe, He brings them out of the darkness and into the light. As for those who reject, their allies are the evil ones, they bring them out of the light and into the darkness; these are the people of the Fire, in it they will abide.
God is the ally of those who believe, He brings them out of the darkness and into the light. As for those who reject, their allies are the evil ones, they bring them out of the light and into the darkness; these are the people of the Fire, in it they will abide.
God (is) guardian/patron (of) those who believed, He brings them out from the darknesses to the light, and those who disbelieved, their guardian/patron (is) the devil/every thing worshipped other than God they bring them out from the light to the darknesses, those are the fire's owners/company , they are in it immortally/eternally
God is near unto those who have faith, taking them out of deep darkness into the light - whereas near unto those who are bent on denying the truth are the powers of evil that take them out of the light into darkness deep: it is they who are destined for the fire, therein to abide
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Allah is The Ever-Patronizing Patron of (the ones) who have believed. He brings them out of the darknesses into the light. And for (the ones) who have disbelieved, their constant patrons are the Taghut (i.e. false gods, idols, devils and seducers) who bring them out of the light into the darknesses; those are the companions of the Fire; they are therein eternally (abiding)
Allah is the Protecting Guardian of those who believe. He bringeth them out of darkness into light. As for those who disbelieve, their patrons are false deities. They bring them out of light into darkness. Such are rightful owners of the Fire. They will abide therein
God is the Guardian of the believers and it is He who takes them out of darkness into light. The Devil is the guardian of those who deny the Truth and he leads them from light to darkness. These are the dwellers of hell wherein they will live forever
Allah is the Protector of those who believe. He brings them out of the depths of darkness into the light. As for those who disbelieve, their friends are the Rebels. They bring them out from the light into the depths of darkness. Those are people of the Fire. There they will remain forever
Allâh is the Guardian of those who adhere firmly to Islamic monotheism. He brings them out of darkness into the light. As for those who lack Faith in Allâh, their guardians are the mythological deities. They bring them out of light into the darkness. Those are the ‘Denizens of Hell’, where they will abide therein.
Allah is the friend and patron of those who believe. He brings them out of the depths of darkness into light. While those who do not believe, have the forces of evil as their friends; they lead them out of light, into the very depths of darkness. Such ones shall be the inmates of the fire. They will stay there forever
Allâh is the Guardian of those who live by Faith. He brings them out of darkness into the light. As for those who persistently refuse to Yield to the Truth, their guardians are the fabled gods who bring them out of light into darkness. Those are the Denizens of Hell- and therein shall they live forever.
Allah is the Guardian of those whose hearts truly believe spiritually. He guides them out of darkness and superstition of later times and out of want of spiritual and intellectual vision into illumination and mental enlightenment, whereas those who denied Allah are guided by the prince of darkness, or by those with Satanic characteristics, leading them out of light and driving them into darkness and want of spiritual and intellectual vision. Such persons shall be the inmates of Hell fire, their eternal abode
Allah is the friend of believers, taking them out of darkness into light. As for the disbelievers, their friends are the false gods, who take them out of light into darkness; these are people of the Fire, where they will stay forever
Allah is the Guardian of the believers—He brings them out of darkness and into light. As for the disbelievers, their guardians are false gods who lead them out of light and into darkness. It is they who will be the residents of the Fire. They will be there forever.
Allah is the protector of the believers. He takes them out from all darkness into the light. But the protectors of those who reject (the truth) are the idols. They take them out from the light into all darkness. They are inmates of the fire, where they will remain.
God is the Patron of the faithful; He leads them from darkness to the light. As for the unbelievers, their patrons are false gods, who lead them from light to darkness. They are the inmates of the Fire, wherein shall they abide for ever
GOD is Lord of those who believe; He leads them out of darkness into the light. As for those who disbelieve, their lords are their idols; they lead them out of the light into darkness - these will be the dwellers of Hell; they abide in it forever.
God protects believers and brings them out of the darkness of ignorance into enlightenment. False gods are the protectors of the unbelievers, bringing them out of enlightenment into the darkness of ignorance. They will be eternally in Hell.
God protects believers and brings them out of the darkness of ignorance into enlightenment. False deities are the protectors of the unbelievers, bringing them out of enlightenment into the darkness of ignorance. They will be eternally in Hell.
Allah is the guardian of those who believed; He exits them from the darkness to the light. And those who disbelieved, their guardians are the false god; they exit them from the light to the darkness; those are The Fire 's Companions, they are therein immortals.
Allah is the Guardian of those who have faith; He brings them out of darkness into light; and those who reject faith, their guardians are false-deities, (taghut) , who bring them out of light into darkness; they are the inhabitants of the Fire wherein shall they abide forever.
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Allah becomes the Guarding Friend of those who, after due reflection, have chosen to believe in His Word (12:108). He brings them out of darkness into Light (through the Qur'an). Those who deny the Divine System of Life, have devilish human "authorities" as patrons to lead them from Light into darkness. Such people have chosen Fire to be their eternal companion
Allah is the guardian of those who believe. He brings them out of the darkness into the light; and (as to) those who disbelieve, their guardians are Shaitans who take them out of the light into the darkness; they are the inmates of the fire, in it they shall abide
ALLAH is the Friend of those who believe; HE brings them out of all kinds of darkness into light. And those who disbelieve, their friends are the transgressors who brings them out of light into manifold darknesses. These are the inmates of the Fire, therein shall they abide
God is the Protector of those who believe. He brings them out of the darkness into the light. As for those who disbelieve, their protectors are the idols, bringing them out of the light into the darkness. They are the inhabitants of the Fire, abiding therein
Allah is the Protector of those who have faith: From the depths of darkness (from where) He will lead them into light. Of those who reject faith their friends are the false gods (and their false 'friends') from light they will lead them into the depth of darkness. They will be companions of the Fire, to dwell in there (for ever).]
God is the ally of those who believe, leading them from darkness into light. However, those who disbelieve have false deities as their allies, leading them from light into darkness. These are the inhabitants of the Fire, where they will remain eternally.
God is the Lord of those who believe; He brings them out of darkness and into light. As for those who disbelieve, their lords are the evil ones; they bring them out of light and into darkness—these are the inmates of the Fire, in which they will abide forever
Allah is the ally of those who believe. He brings them out from darknesses into the light. And those who disbelieve - their allies are Taghut. They take them out of the light into darknesses. Those are the companions of the Fire; they will abide eternally therein
God is the patron of those who believed, He brings them out from the darkness to the light. And those who disbelieved, their patrons are the idols, they bring them out from the light to the darkness; those are the fellows of the fire, they will dwell in it forever.
God is the Protector of those who have faith: from the depths of darkness He will lead them forth into light. Of those who reject faith the patrons are the evil ones: from light they will lead them forth into the depths of darkness. They will b e companions of the fire, to dwell therein (For ever)
Allah is the Protector of those who have faith: from the depths of darkness He will lead them forth into light. Of those who reject faith the patrons are the evil ones: from light they will lead them forth into the depths of darkness. They will be companions of the fire, to dwell therein (For ever)
35
Dead Nations' Revival
أَلَمۡ تَرَ إِلَى ٱلَّذِی حَاۤجَّ إِبۡرَ ٰهِـۧمَ فِی رَبِّهِۦۤ أَنۡ ءَاتَىٰهُ ٱللَّهُ ٱلۡمُلۡكَ إِذۡ قَالَ إِبۡرَ ٰهِـۧمُ رَبِّیَ ٱلَّذِی یُحۡیِۦ وَیُمِیتُ قَالَ أَنَا۠ أُحۡیِۦ وَأُمِیتُۖ قَالَ إِبۡرَ ٰهِـۧمُ فَإِنَّ ٱللَّهَ یَأۡتِی بِٱلشَّمۡسِ مِنَ ٱلۡمَشۡرِقِ فَأۡتِ بِهَا مِنَ ٱلۡمَغۡرِبِ فَبُهِتَ ٱلَّذِی كَفَرَۗ وَٱللَّهُ لَا یَهۡدِی ٱلۡقَوۡمَ ٱلظَّـٰلِمِینَ ٢٥٨
[Prophet], have you not thought about the man who disputed with Abraham about his Lord, because God had given him power to rule? When Abraham said, ‘It is my Lord who gives life and death,’ he said, ‘I too give life and death.’ So Abraham said, ‘God brings the sun from the east; so bring it from the west.’ The disbeliever was dumbfounded: God does not guide those who do evil
Have you not looked at him (Namrud) who disputed with Abraham about his Lord, because Allah had given him the kingdom? When Abraham said to him: "My Lord gives life and causes death." He said: "I give life and cause death." Abraham said, "Surely! Allah brings out the sun from the east; then you bring it from the west." So he who disbelieved was completely defeated. Allah does not guide the wrongdoers.
Bethinkest thou not of one who contended with Ibrahim concerning his Lord, because Allah had vouchsafed unto him dominion! When Ibrahim said: my Lord is He Who giveth life and causeth death, he said: give life and cause death. Ibrahim said: verily Allah bringeth the sun from the east, then bring it thou from the west. Thereupon he Who disbelieved Was dumb-founded, And Allah guideth not a wrong-doing people
Have you thought of the man who argued with Abraham about his Lord because God had given him a kingdom? When Abraham said: "My Lord is the giver of life and death," he replied: "I am the giver of life and death." And Abraham said: "God makes the sun rise from the East; so you make it rise from the West," and dumbfounded was the infidel. God does not guide those who are unjust
Did you not see he who argued with Abraham about his Rabb because Allah gave him sovereignty? When Abraham said, “My Rabb is the giver of life and the taker of life” he said, “I can give and take life too.” When Abraham said, “Allah raises the sun from the east, go ahead and raise it from the west if you can,” the denier (concealer of the reality) was confounded! Allah will not guide (enable the realization of the reality to) the people of wrongdoing.
What about the one who argued with Ibrahim about his Lord, on the basis that Allah had given him sovereignty? Ibrahim said, ´My Lord is He who gives life and causes to die.´ He said, ´I too give life and cause to die.´ Ibrahim said, ´Allah makes the sun come from the East. Make it come from the West.´ And the one who was a kafir was dumbfounded. Allah does not guide wrongdoing people.
Have you not regarded him who argued with Abraham about his Lord, because Allah had given him kingdom? When Abraham said, ‘My Lord is He who gives life and brings death,’ he replied, ‘I [too] give life and bring death.’ Abraham said, ‘Indeed Allah brings the sun from the east; now you bring it from the west.’ Thereat the faithless one was dumbfounded. And Allah does not guide the wrongdoing lot
Do you not consider the one who remonstrated with Abraham about his Lord (in defiance of Him) because of the kingdom God had granted him? When Abraham said, "My Lord is He Who gives life and causes to die," he retorted: "I give life and make to die." Said Abraham: "Surely God causes the sun to rise in the east, now you cause it to rise in the west." Thus was the unbeliever utterly confounded. God does not guide (such) wrongdoing people
Have you not considered (the case of) him (- Nimrod, the then ruler of Babylon) who controversed with Abraham concerning his Lord, because Allah had given him kingdom? When Abraham said, `My Lord is He Who fertilises (the earth) and causes desolation.' He (- Nimrod) replied, `I do bring about fertility and cause desolation.' Abraham said, `Allah surely makes the sun rise from the east, so you should make it rise from the west.' Thereupon the one who had rejected the faith (- Nimrod) was completely confounded. Indeed, Allah does not guide the unjust people
Hast thou not regarded him who disputed with Abraham, concerning his Lord, that God had given him the kingship? When Abraham said, 'My Lord is He who gives life, and makes to die,' he said, 'I give life, and make to die.' Said Abraham, 'God brings the sun from the east; so bring thou it from the west.' Then the unbeliever was confounded. God guides not the people of the evildoers
Have you not seen the one arguing with Abraham about his Lord, because God had given him kingdom? When Abraham said: “My Lord is the One Who gives life and causes death.” He said: “I (also) give life and cause death.” Abraham said: “God brings the sun from the east, so you bring it from the west (if you can).” So, the one who disbelieved was stunned. God does not guide the wrongdoing people.
Have you ever given a thought to what Abraham told to the [arrogant] one that God has blessed him with the kingship. Abraham [invited him to the faith and] said: “The Lord is the One Who gives life and takes life away.” The king said: “I can do the same [freeing a prisoner and killing another one.]” Abraham put the king on his place saying: “Can you also make the sun to rise [so regularly, every day] in the east and set on the west?” God does not guide the unjust people [like the king in this story and let them slide deeper into their miserable destiny.]
Have you not turned your vision to one who disputed with Abraham about his Lord because God had granted him power? Abraham said, “My Lord is He Who gives life and death.” He said, “I give life and death.” Abraham said, “And it is God Who causes the Sun to rise from the East, can you cause it to rise from the West?” Then he was angered, he who rejected. And God does not give guidance to those people who are wrongdoers
Have yousg not seen the one who debated Abraham about his Lord—that Allah had given him authority? Recall when Abraham said, “My Lord is the One Who gives life and causes death.” He said, “I give life and cause death.” Abraham said, “But surely, Allah brings the sun from the East, so you bring it from the West.” Thus the denier was confounded, for Allah does not guide the unjustpl.
Do you not look at him who disputed with Abraham about his Lord, that God had given him the kingdom? When Abraham said, 'My Lord is He who giveth life and death,' he said, 'I give life and death.' Abraham said, 'But verily, God brings the sun from the east, do thou then bring it from the west?' And he who misbelieved was dumbfounded, for God does not guide unjust folk
Did you (O dear Prophet Mohammed - peace and blessings be upon him) not see him who argued with Ibrahim (Abraham) concerning his Lord, as Allah had given him the kingdom? When Ibrahim said, "My Lord is He Who gives life and causes death", he answered, "I give life and cause death"; Ibrahim said, "So indeed it is Allah Who brings the sun from the East - you bring it from the West!" - the disbeliever was therefore baffled; and Allah does not guide the unjust
Have you not seen the one who argued with Abraham about his Lord [just] because Allah gave him the kingship. When Abraham said, “My Lord is He who gives life and puts to death.” He said. “I also give life and I put to death.” Abraham said, “Truly Allah is He who brings the sun from the east so you bring it from the west!” Then the one who disbelieved was confounded and Allah does not guide the people who wrong their own souls.
Hast thou not considered him who disputed with Abraham concerning his Lord, because God had given him the kingdom? When Abraham said, my Lord is he who giveth life, and killeth: He answered, I give life, and I kill. Abraham said, verily God bringeth the sun from the east, now do thou bring it from the west. Whereupon the infidel was confounded; for God directeth not the ungoldly people
Have you not seen him who disputed with Abraham about his Lord, that Allah had given him the kingdom? When Abraham said, "My Lord is He who gives life and death," he said, "I give life and death." Abraham said, "But verily, Allah
Have you not seen he who argued with Abraham about his Lord that Allah had given him the kingship! When Abraham said: 'My Lord is He who revives, and causes to die. ' He said: 'I revive, and cause to die. ' Abraham said: 'Allah brings up the sun from the east; so you bring it from the west! ' Then he who disbelieved became pale. Allah does not guide the nation, the harmdoers
Hast thou not thought on him who disputed with Abraham about his Lord, because God had given him the kingdom? When Abraham said, "My Lord is He who maketh alive and cause to die:" He said, "It is I who make alive and cause to die!" Abraham said, "Since God bringeth the sun from the East, do thou, then, bring it from the West." The infidel was confounded; for God guideth not the evil doers
Didn’t you notice him who disputed with Ibrahim regarding his Nourisher-Sustainer just because Allah had given him the country (to rule)? When Ibrahim said: “My Nourisher-Sustainer is That Who gives life and He brings death.” (The ruler) said: “I give life and I give death." Ibrahim said: “So, certainly, Allah comes with the sun from the East. So do come you, with it, from the West!” Thus was made stunned who had rejected and disbelieved. And Allah does not guide the nation of transgressors
Hast thou not considered him who argued with Abraham about his Lord because God gave him dominion? Mention when Abraham said: My Lord is He Who gives life and causes to die. He said: I give life and cause to die. Abraham said: Truly, God brings the sun from the East, so bring thou the sun from the West! Then, he who was ungrateful was dumfounded. And God guides not the unjust folk.
Are you not aware of a person who argued with Abraham about his Lord because Allah had given the man a kingdom? Abraham said, “My Lord is He who grants life and causes death.” (The king) said, “I grant life and cause death.” Abraham said, “Truly, Allah causes the sun to rise in the east. Maybe you can cause it to rise in the west.” The unbeliever was astonished. Allah does not guide people intent on doing wrong.
Have you ever reflected upon the one, to whom Allah had given a kingdom, who argued with Abraham about his Lord. When Abraham said: "My Lord is He Who has power to give life and to cause death." He replied: "I too have the power to give life and to cause death." Abraham said: "Well, Allah causes the sun to rise from the east; just make it rise from the west." Thus the unbeliever was confounded; Allah does not guide the evildoers
Have you not considered the case of the person who had an argument with Abraham as to ´Whom Abraham acknowledged as his Lord?´ The dispute arose because Allah had given him the kingship, (which had made him arrogant). When Abraham said, "My Lord is He Who gives life and causes death," he answered, "I give life and cause death." Then Abraham said, "Well, Allah brings the sun from the east: just bring it from the west." At this the disbeliever was confounded: (yet he did not believe), for Allah does not show guidance to unjust people
Hast thou not thought of him who disputed with Abraham about his Lord, because Allah had given him kingdom? When Abraham said, My Lord is He who gives life and causes to die, he said: I give life and cause death. Abraham said: Surely Allah causes the sun to rise from the East, so do thou make it rise from the West. Thus he who disbelieved was confounded. And Allah guides not the unjust people
Did you not consider him who argued with Ibrahim about his Fosterer because Allah had given him the kingdom? When Ibrahim said, "My Fosterer is He Who gives life and causes death." He said, "I give life and cause to die." Ibrahim said, "Then certainly Allah causes the sun to rise from the east, so you cause it to rise from the west." Thus, he who did not believe was confused. And Allah does not guide a people who are unjust.
Wouldn't you like to know and deliberate about him whom Allah had given political control over a country and who quarrelled with Abraham over his Lord? When Abraham said "My Lord is One Who gives life and causes death", he retorted, "I too can give life and cause death." Abraham then said, "Allah does indeed bring the Sun from the East. You bring it from the West!" The suppressor of Truth became nonplussed then. And Allah guides not the wicked people
(O Beloved!) Have you not seen him who began to dispute with Ibrahim (Abraham) about his own Lord because Allah had given him the kingdom? When Ibrahim (Abraham) said: ‘My Lord is He Who gives life and (also) causes death,’ (the king) said (in reply): ‘I (too) give life and cause death.’ Ibrahim (Abraham) said: ‘Surely, Allah causes the sun to rise in the east; bring it up from the west.’ So, the infidel was stunned. And Allah does not guide the transgressors to the right path
Did the news come to you of the person who debated with Abraham regarding his Lord, while God had given him a kingship Abraham said: "My Lord is the One who gives life and death," he said: "I bring life and death." Abraham said: "God brings the sun from the east, so you bring it from the west." The one who disbelieved was confounded! And God does not guide the wicked people
Have you not noted him who debated with Abraham regarding his Lord, while God had given him a kingship? Abraham said: "My Lord is the One who gives life and death," he said: "I bring life and death." Abraham said: "God brings the sun from the east, so you bring it from the west." The one who rejected was baffled! And God does not guide the wicked people.
Have you not noted him who debated with Abram regarding his Lord, while God had given him a kingship? Abram said: "My Lord is the One who gives life and death," he said: "I bring life and death." Abram said: "God brings the sun from the east, so you bring it from the west." The one who rejected was baffled! And God does not guide the wicked people.
Did you not see/understand to who quarreled/argued/disputed (with) Abraham in his Lord, that God gave him the ownership/kingdom , when Abraham said: "My Lord, (is) who revives/makes alive and makes die ." He said: "I revive/make alive and I make die." Abraham said: "So then God comes with the sun from the east , so come with it from the west." So who disbelieved was astonished/confused , and God does not guide the nation the unjust/oppressive
ART THOU NOT aware of that [king] who argued with Abraham about his Sustainer, (simply] because God had granted him kingship? Lo! Abraham said: "My Sustainer is He who grants life and deals death." [The king] replied: "I [too] grant life and deal death!" Said Abraham: "Verily, God causes the sun to rise in the east; cause it, then, to rise in the west!" Thereupon he who was bent on denying the truth remained dumbfounded: for God does not guide people who [deliberately] do wrong
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Have you not regarded him who argued with Ibrahim (Abraham) about his Lord, that Allah had brought him the kingship? As' Ibrahim said, "My Lord is He Who gives life and makes to die, " he said, "I give life and make to die." Ibrahim said, "Yet surely Allah comes up with (i.e., brings) the sun from the East, so come up with (i.e., bring) it from the West." Then the one who disbelieved was confounded; and Allah does not guide the unjust people
Bethink thee of him who had an argument with Abraham about his Lord, because Allah had given him the kingdom; how, when Abraham said: My Lord is He Who giveth life and causeth death, he answered: I give life and cause death. Abraham said: Lo! Allah causeth the sun to rise in the East, so do thou cause it to come up from the West. Thus was the disbeliever abashed. And Allah guideth not wrongdoing folk
(Muhammad), have you heard about the one who argued with Abraham about his Lord for His granting him authority? Abraham said, "It is only my Lord who gives life and causes things to die." His opponent said, "I also can give life and make things die." Abraham said, "God causes the sun to come up from the East. You make it come from the West." Thus the unbeliever was confounded. God does not guide the unjust people
Do you not know the one who argued with Ibrahim about his Lord, because Allah had given him kingship? When Ibrahim said: .My Lord is the One Who gives life and brings death,. he said: .I give life and I bring death. Said Ibrahim: .Allah brings the sun out from the East; now, you bring it out from the West. Here, baffled was the one who disbelieved, and Allah does not bring the wrongdoers to the right path
Have you not considered the one who argued with ‘Abraham’ about his Lord, because Allâh has granted him authority? ‘Abraham’ said: "My Lord is the one who gives life and causes death." He said: "I give life and cause death." ‘Abraham’ said: "Indeed, Allâh causes the sun to rise from the east, then do cause it to rise from the west. Thus, the one who is the spiritually dead and blind was stunned. Allâh will not illuminate the path of those who are grossly unfair and morally wrong.
Are you not aware of the person _ (the emperor)_ who argued with Ibraheem about his Lord, (simply) because Allah had granted him an empire. Ibraheem said to him, "My Lord is the One Who grants life and gives death." (The emperor) said, "I, too, give life and death." Ibraheem said, "In fact, Allah it is, Who causes the sun to rise from the east. You cause it to rise from the west (if you can)." Thus, the one who disbelieved was left perplexed and speechless. Allah does not guide the nation of wrong doers
Have you not considered the one who argued with Abraham about his Lord, because Allâh has granted him authority?. Abraham said: ‘My Lord is the one who gives life and causes death’. He said: ‘I give life and cause death’. Abraham said: ‘Indeed, Allâh causes the sun to rise from the east, then do cause it to rise from the west. So the one who is spiritually dead and blind was stunned. And Allâh holds back the light of His inspiration from those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims.
Have you not seen, O Muhammad, into the discourse of the one who argued with Ibrahim against Allah, his Creator, only because he was in a position of power over the kingdom bequeathed to his sovereignty by Allah? Ibrahim said: "Allah is my Creator, He who gives life and determines the moment of death." The man said: "I as well grant life and occasion death." Then Ibrahim said: "Allah causes the sun to rise in the east, so then, cause it to rise from the west." And there the presumptuous infidel was thrown into confusion and defeat, and Allah does not guide the wrongful to His path of righteousness
Have you not considered the one who Allah made King, when he argued with Ibrahim about his Lord? Ibrahim said to him: “It is my Lord Who gives life and death”. He replied: “I too give life and death”. Ibrahim replied: “Allah brings the Sun from the East, so why not bring it from the West, if you can?” The disbeliever was speechless, Allah does not guide the wicked people
Are you ˹O Prophet˺ not aware of the one who argued with Abraham about his Lord because Allah had granted him kingship? ˹Remember˺ when Abraham said, “My Lord is the One Who has power to give life and cause death.” He argued, “I too have the power to give life and cause death.” Abraham challenged ˹him˺, “Allah causes the sun to rise from the east. So make it rise from the west.” And so the disbeliever was dumbstruck. And Allah does not guide the wrongdoing people.
What do you make of the one who disputed with Ibrahim (Abraham) about his Lord that Allah had given him the kingdom. When Ibrahim said to him: "my Lord gives life and death", he replied: "I give life and death". Ibrahim said: Allah brings the sun from the East, so bring it from the West. Then the one who rejected (the truth) was dumbfounded, and Allah does not guide wrongdoing people.
Have you not thought of him who argued with Abraham about his Lord because He had bestowed sovereignty upon him? Abraham said: ‘My Lord is He who has the power over life and death.‘ ‘I, too,‘ replied the other, ‘have the power over life and death.‘ ‘God brings up the sun from the east,‘ said Abraham. ‘Bring it up yourself from the west.‘ The unbeliever was confounded. God does not guide the wrongdoers
Have you noted the one who argued with Abraham about his Lord, though GOD had given him kingship? Abraham said, "My Lord grants life and death." He said, "I grant life and death." Abraham said, "GOD brings the sun from the east, can you bring it from the west?" The disbeliever was stumped. GOD does not guide the wicked.
Have you not considered the one who was given a kingship by God [and] then disputed with Abram about his Lord? Abram said, "My Lord gives life and causes death." He said, "I also give life and death." Abram said, "God brings the sun from the East. So bring it from the West." The disbeliever was dumfounded. God does not guide unjust people.
Have you not considered the one who was given kingship by God [and] then disputed with Abram about his Lord? Abram said, “My Lord gives life and causes death.” He said, “I also give life and death.” Abram said, “God brings the sun from the East. So bring it from the West.” The disbeliever was dumbfounded. God does not guide unjust people.
Have you not seen to the one who wrangled with Abraham about his Lord, that Allah had given him The Sovereignty? Abraham said, “My Lord is the one who gives life and causes death.” He said, “I give life and cause death.” Abraham said, “Allah brings the sun from the East, so bring it from the West,” so the one who was disbelieved was stunned. And Allah does not guide the oppressors' kinfolk.
Have you not seen him who disputed with Abraham about his Lord, because Allah had given him the kingship? When Abraham said: ' My Lord is He Who gives life, and causes to die.' He said: ' I (too) give life and cause to die.' Abraham said: ' Verily, Allah brings the sun from the East; so you bring it from the West ', whereupon the one who disbelieved was confounded. And Allah does not guide the unjust people.
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Think of the one who adamantly argued with Abraham about his Lord because Allah had given him power (Nimrod Shaddad, the King of Babylon who used to proclaim divinity). Abraham said to him, "My Lord is He Who gives life and causes death." He answered, "I give life and cause death." (Being a tyrant king he could reverse or impose death penalty upon his subjects). Abraham said, "Allah makes the sun rise from the East; make it rise from the West." Thereupon the rejecter of the Truth remained dumbfounded. And Allah does not guide people who displace reality with falsehood
Have you not considered him (Namrud) who disputed with Ibrahim about his Lord, because Allah had given him the kingdom? When Ibrahim said: My Lord is He who gives life and causes to die, he said: I give life and cause death. Ibrahim said: So surely Allah causes the sun to rise from the east, then make it rise from the west; thus he who disbelieved was confounded; and Allah does not guide aright the unjust people
Hast thou not heard of him who disputed with Abraham about his Lord, because ALLAH has given him kingdom? When Abraham said, `My Lord is HE WHO gives life and causes death,' he said, `I also give life and cause death.' Abraham said, `Well, ALLAH brings the sun from the East; bring it thou from the West,' Thereupon the infidel was confounded. And ALLAH guides not the unjust people
Hast thou not considered him who disputed with Abraham about his Lord because God had given him sovereignty? When Abraham said, “My Lord gives life and causes death,” he said, “I give life and cause death.” Abraham said, “Truly God brings the sun from the east. Bring it, then, from the west.” Thus was he who disbelieved confounded. And God guides not wrongdoing people
Have you not turned your eyes at the one who disputed with Ibrahim (Abraham) about his Lord, because Allah had granted him power? When Ibrahim (Abraham) said: "My Lord is He Who gives life and death." He said: "I give life and death." Ibrahim (Abraham) said: "But it is Allah that causes the sun to rise from the East can you then cause it (the sun) to rise from the West." Thus the one who rejected faith was abashed. Allah does not give guidance to a people unjust
Haven’t you considered him who argued with Abraham about his Lord, simply because God had given him authority. Abraham said, “My Lord gives life and causes death.” He replied, “I give life and cause death.” Abraham countered, “God brings the sun from the east; now bring it from the west.” The disbeliever was confounded. God doesn’t guide the unjust.
Have you not considered him who argued with Abraham about his Lord, because God had given him sovereignty? Abraham said, 'My Lord is He who gives life and causes death.' He said, 'I give life and cause death.' Abraham said, 'God brings the sun from the East, so bring it from the West,' so the blasphemer was confounded. God does not guide the wrongdoing people
Have you not considered the one who argued with Abraham about his Lord [merely] because Allah had given him kingship? When Abraham said, "My Lord is the one who gives life and causes death," he said, "I give life and cause death." Abraham said, "Indeed, Allah brings up the sun from the east, so bring it up from the west." So the disbeliever was overwhelmed [by astonishment], and Allah does not guide the wrongdoing people
Do you not look at him who disputed with Abraham about his Lord, that God had given him the kingdom? When Abraham said, 'My Lord is He who gives life and death,' he said, 'I give life and death.' Abraham said, 'Then indeed, God brings up the sun from the east, so bring it up from the west.' And he who disbelieved was dumbfounded, and God does not guide the wrongdoing people.
Hast thou not Turned thy vision to one who disputed with Abraham About his Lord, because God had granted him power? Abraham said: "My Lord is He Who Giveth life and death." He said: "I give life and death". Said Abraham: "But it is God that ca useth the sun to rise from the east: Do thou then cause him to rise from the West." Thus was he confounded who (in arrogance) rejected faith. Nor doth God Give guidance to a people unjust
Hast thou not Turned thy vision to one who disputed with Abraham About his Lord, because Allah had granted him power? Abraham said: "My Lord is He Who Giveth life and death." He said: "I give life and death". Said Abraham: "But it is Allah that causeth the sun to rise from the east: Do thou then cause him to rise from the West." Thus was he confounded who (in arrogance) rejected faith. Nor doth Allah Give guidance to a people unjust
أَوۡ كَٱلَّذِی مَرَّ عَلَىٰ قَرۡیَةࣲ وَهِیَ خَاوِیَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ یُحۡیِۦ هَـٰذِهِ ٱللَّهُ بَعۡدَ مَوۡتِهَاۖ فَأَمَاتَهُ ٱللَّهُ مِا۟ئَةَ عَامࣲ ثُمَّ بَعَثَهُۥۖ قَالَ كَمۡ لَبِثۡتَۖ قَالَ لَبِثۡتُ یَوۡمًا أَوۡ بَعۡضَ یَوۡمࣲۖ قَالَ بَل لَّبِثۡتَ مِا۟ئَةَ عَامࣲ فَٱنظُرۡ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمۡ یَتَسَنَّهۡۖ وَٱنظُرۡ إِلَىٰ حِمَارِكَ وَلِنَجۡعَلَكَ ءَایَةࣰ لِّلنَّاسِۖ وَٱنظُرۡ إِلَى ٱلۡعِظَامِ كَیۡفَ نُنشِزُهَا ثُمَّ نَكۡسُوهَا لَحۡمࣰاۚ فَلَمَّا تَبَیَّنَ لَهُۥ قَالَ أَعۡلَمُ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَیۡءࣲ قَدِیرࣱ ٢٥٩
Or take the one who passed by a ruined town. He said, ‘How will God give this life when it has died?’ So God made him die for a hundred years, and then raised him up, saying, ‘How long did you stay like that?’ He answered, ‘A day, or part of a day.’ God said, ‘No, you stayed like that for a hundred years. Look at your food and drink: they have not gone bad. Look at your donkey- We will make you a sign for the people- look at the bones: see how We bring them together and clothe them with flesh!’ When all became clear to him, he said, ‘Now I know that God has power over everything.’
Or like the one (Ezra) who passed by a town and it had tumbled upon its roofs. He said: "How will Allah ever bring life to this town after its death?" So Allah caused him to die for 100 years, and then raised him to life (again). He asked: "How long did you remain (dead)?" Ezra said: "I remained dead for a day or part of a day." He said: "Nay, you have remained dead for 100 years: look at your food and your drink, they did not show change (not rotten); and look at your donkey (even its bones decayed)! And thus We have made you a sign for mankind. Look at the bones (of the donkey), how We put them together and then clothe them with flesh (and bring back to life)?" When it was clearly shown to him, he said, "I know (now) that Allah has power over every thing."
Or, the like unto him who passed by a town, and it lay overturned on its roofs. He said: how shall Allah quicken this after the death thereof Thereupon Allah made him dead for a hundred years, and thereafter raised him and said: how long hast thou tarried He said: I have tarried any day, or part of any day. Allah said: nay! thou hast tarried a hundred years: look at thy food and thy drink, they have not rotten, and look at thine ass; and this We have done in order that We may make of thee a sign unto men; and look thou at the bones, how we shall make them stand up and clothe them with flesh. Then when it became manifest Allah unto him he said: I know that verily everything Potent
Or take the man who passed by a town which lay destroyed upside down. He said: "How can God restore this city now that it is destroyed?" So God made him die for a hundred years, then brought him back to life, and inquired: "How long did you stay in this state?" "A day or less than a day," he replied. "No," He said, "you were dead a hundred years, yet look at your victuals, they have not decomposed; and look at your ass! We shall make you a warning for men. And regard the bones, how We raise them and clothe them with flesh." When this became clear to him, the man said: "Indeed God has power over all things."
(Did you not hear about the) one who passed by a town in which the buildings were in ruins and the people were dead, he thought, “How will Allah restore life here after this death?” Allah caused him to die at that instance and after a hundred years brought him back to life. “How long did you remain in that state?” He asked... The man answered, “One day or a part of it.” Allah said, “No, a hundred years have passed... Look at your food and your drink, they have not rotted, but look at your donkey (how it has rotted and only a pile of bones remain)! We made you a sign, an example for the people... Look at how We raise the bones and cover them with flesh.” When it became clear to him, he said, “I know with certainty that Allah is Qadir over all things!”
Or the one who passed by a town which had fallen into ruin? He asked, ´How can Allah restore this to life when it has died?´ Allah caused him to die a hundred years then brought him back to life. Then He asked, ´How long have you been here?´ He replied, ´I have been here a day or part of a day.´ He said, ´Not so! You have been here a hundred years. Look at your food and drink — it has not gone bad — and look at your donkey so We can make you a Sign for all mankind. Look at the bones — how We raise them up and clothe them in flesh.´ When it had become clear to him, he said, ´Now I know that Allah has power over all things.´
Or him who came upon a township as it lay fallen on its trellises. He said, ‘How will Allah revive this after its death?!’ So Allah made him die for a hundred years, then He resurrected him. He said, ‘How long have you remained?’ Said he, ‘I have remained a day or part of a day.’ He said, ‘Rather you have remained a hundred years. Now look at your food and drink which have not rotted! Then look at your ass! [This was done] that We may make you a sign for mankind. And look at the bones, how We arrange them and then clothe them with flesh!’ When it became evident to him, he said, ‘I know that Allah has power over all things.’
Or (as another proof that it is God alone Who gives and takes life, and will restore life to the dead, call to mind) him who passed by a town that had fallen into utter ruin, and asked himself (in bewilderment): "How will God restore life to this town that is now dead?" So God made him remain dead for a hundred years and then raised him to life, and asked him: "How long did you remain in this state?" He said: "I remained so for a day or part of a day." God said: "No, you have rather remained thus for a hundred years. But look at your food and drink: it has not spoiled; and look at your donkey! So We would make you a sign for the people (that they might understand how We have created them and will restore life to them after their death.) And look at the bones, how We will set them up, and then clothe them with flesh." Thus when the truth became clear to him, he said: "I know that God has full power over everything."
Or consider the case of him (- Ezekiel) who passed by a town (- Jerusalem as it was left in desolation by Nebuchadnezzar) and it had fallen in upon its roofs. He said, `When will Allah restore this (town) to life after its destruction?' So (in his vision) Allah kept him in a state of death for a hundred years, then He raised him (to life). Then (God) said, `How long have you stayed (in this state of death)?' He replied, `I may have stayed a day or a part of a day (in this state).' (God) said, `(Yes this too is correct) but (as you have witnessed in your vision) you have stayed for a hundred years. Now look at your food and drink, they have escaped the action of time, and look at your donkey (too, years have not passed over it). And (We have made you visualise all this) that We may make you a sign to the people. And look at the (dead) bones how We set them together and then clothe them with flesh.' Thus when the fact of the matter became clear to him, he said, `I know that Allah is the Possessor of full power to do all that He will.
Or such as he who passed by a city that was fallen down upon its turrets; he said, 'How shall God give life to this now it is dead?' So God made him die a hundred years, then He raised him up, saying, 'How long hast thou tarried?' He said, 'I have tarried a day, or part of a day.' Said He, 'Nay; thou hast tarried a hundred years. Look at thy food and drink -- it has not spoiled; and look at thy ass. So We would make thee a sign for the people. And look at the bones; how We shall set them up, and then clothe them with flesh.' So, when it was made clear to him, he said, 'I know that God is powerful over everything.
Or like the one who passed by a town where it had fallen down over its roofs (roofs were collapsed), he said: “How does God bring this (town) back to life after its death?” Then God made him die for a hundred years, then He raised him up (and brought him back to life) and said: “How long did you remain (dead)?” He said: “I remained a day or part of a day.” He said: “No, you remained for a hundred years, look at your food and drink, it did not age (or spoil), and look at your donkey (that is turned to bones), and We make you a sign (of resurrection) for the people, and look at the bones (of your donkey) how We put them back together and We cover it with flesh.” So, when it was clear to him, he said: “I know that God is capable of everything.”
Think also [about the greatness of God by pondering] about the story of the man (probably Uzair) who passed by a ghost town and said: “How can God bring such dead people back to life?” Then the Lord took his soul for a hundred years and when He restored it back to him asked: “How long have you been sleeping?” The man replied: “A few hours or at most a day.” God said to him: “look at your food and drink; they are not spoiled in the least in spite of the fact that you have been dead for a hundred years. I performed this miracle as an example for your peers. Now [in order to impress you the most] look how the bones of your donkey will be reassembled and the meat cover them when I bring it back to life.” When the man saw such reality with his own eyes he said: “Indeed God is capable of doing anything He wills.”
Or it is like one who passed over a neighborhood in ruins up to its rooftops. He said, “How will God bring it to life after its death?” So God caused him to die for a hundred years then raised him up. He said, “How long have you been here?” He said, “A day or part of a day.” He said, “No, you have been here a hundred years. But look at your food and drink, they show no sign of age, and look at your donkey. And We will make you a sign for humanity. Look further at the bones, how We bring them together and clothe them with flesh.” Once this became clear to him he said, “I know that God has power over all things.
Or like the one who passed by a town and it was completely devastated upon its trellises. He said, “How can Allah revive this after its death?” Thereupon Allah caused him to die for a hundred years and then resurrected him. He said, “For how long have you tarried?” He said, “I have tarried for a day or part of a day.” He said, “Rather, you have tarried for a hundred years. And look at your food and your drink—it has not spoiled—and look at your donkey. And We will make you a sign for mankind. And look at the bones—how We assemble them, then clothe them with flesh.” So when it became evident to him, he said, “I know that Allah is All-Powerful over everything.”
Or like him who passed by a village, when it was desolate and turned over on its roofs, and said, 'How will God revive this after its death?' And God made him die for a hundred years, then He raised him, and said, 'How long hast thou tarried?' Said he, 'I have tarried a day, or some part of a day.' He said, 'Nay, thou hast tarried a hundred years; look at thy food and drink, they are not spoiled, and look at thine ass; for we will make thee a sign to men. And look at the bones how we scatter them and then clothe them with flesh.' And when it was made manifest to him, he said, 'I know that God is mighty over all.
Or like him * who passed by a dwelling and it had fallen flat on its roofs; he said, "How will Allah bring it to life, after its death?"; so Allah kept him dead for a hundred years, then brought him back to life; He said, "How long have you stayed here?"; he replied, "I may have stayed for a day or little less"; He said, "In fact, you have spent a hundred years - so look at your food and drink which do not even smell stale; and look at your donkey whose bones even are not intact - in order that We may make you a sign for mankind - and look at the bones how We assemble them and then cover them with flesh"; so when the matter became clear to him, he said, "I know well that Allah is Able to do all things." (Prophet Uzair - peace be upon him.
Or like him who passed by a township which was tumbled upside down. He said, “How can Allah bring this to life after its death.” Thereupon Allah put him to death for a hundred years then He raised him up. He said, “How long have you remained?” He said, “I remained a day or part of a day.” He said, “Nay you remained a hundred years. Look at your food and your drink they have not staled and look at your donkey and so that We may make you a sign for the mankind. And look at the bones (of the donkey) how We sew them together then We cover it with meat. So when it became clear to him, he said, “I know certainly that Allah indeed has power over everything.”
Or hast thou not considered how he behaved who passed by a city which had been destroyed, even to her foundations? He said, how shall God quicken this city, after she hath been dead? And God caused him to die for an hundred years, and afterwards raised him to life. And God said, how long hast thou tarried here? He answered, a day, or part of a day. God said, nay, thou hast tarried here an hundred years. Now look on thy food and thy drink, they are not yet corrupted; and look on thine ass: And this have we done that we might make thee a sign unto men. And look on the bones of thine ass, how we raise them, and afterwards cloath them with flesh. And when this was shewn unto him, he said, I know that God is able to do all things
Or the like of him who passed by a town, when it was desolate and in ruins, and said, "How will Allah revive this after its death?" And Allah made him die for a hundred years, and then He raised him, and said, "How long have you tarried?&q;
Or of him, who, when passing by the ruined village that was fallen on its roofs, remarked: 'How can Allah give life to this after its death? ' Thereupon Allahcaused him to die, and after a hundred years He revived him. He asked: 'How long have you remained? ' 'A day, ' he replied, 'or part of a day. ' Allah said: 'Rather, you have remained a hundred years. Look at your food and drink; they have not rotted. And look at your donkey (that had died). We will make you a sign to the people. And look at the bones (of your donkey) how We shall revive them and clothe them with flesh. ' And when it had all become clear to him, he said: 'I know that Allah has power over all things.
Or how he demeaned him who passed by a city which had been laid in ruins. "How," said he, "shall God give life to this city, after she hath been dead?" And God caused him to die for an hundred years, and then raised him to life. And God said, "How long hast thou waited?" He said, "I have waited a day or part of a day." He said, "Nay, thou hast waited an hundred years. Look on thy food and thy drink; they are not corrupted; and look on thine ass: we would make thee a sign unto men: And look on the bones of thine ass, how we will raise them, then clothe them with flesh." And when this was shewn to him, he said, "I acknowledge that God hath power to do all things."
Or like the one who passed through a city while this (habitation) stands destroyed upto over its roofs. He said: “How will Allah ever bring it to life after its death?” Then Allah gave him death lasting a hundred years. Then He revived and raised him up. (Allah) asked: “How long have you stayed?” He said: “I have stayed a day or part of a day.” Allah said: “Nay! You have stayed for a hundred years. So look at your food and your drink: it has not decomposed! And look at your ass (which is dead, the body is decomposed and the only remains are bare bones with no sign of flesh over them)! And so that We may make you a sign and proof for mankind (to understand the phenomenon of Resurrection). And look at the bones (of your ass) how We separate (to reset) them; then We cover them in flesh!” Then when the process got explained to him he said: “I do understand that certainly Allah is All-Capable over every thing.”
Or like the one who passed by a town and it was one that has fallen down into ruins. He said: How will God give life to this after its death? So God caused him to die for a hundred years. Again, He raised him up. He said: How long hadst thou lingered in expectation? He said: I lingered in expectation for a day or some part of a day. He said: Nay. Thou hadst lingered in expectation a hundred years. Then look on thy food and thy drink. They are not spoiled. And look on thy donkey. We made thee a sign for humanity. And look on the bones, how We set them up. Again, We will clothe them with flesh. So when it became clear to him, he said: I know that God is Powerful over everything.
Consider this parable: A man passed through a ghost town all in ruins; even the roofs had fallen. He said, “Oh, how could Allah ever bring life back to this town?” Allah caused him to be dead for a hundred years, and then revived him. (Allah) asked [him], “How long have you been here?” He answered, “About a day or so.” Then (Allah) informed [him], “No, you’ve been here for a hundred years. Your food and drink show no signs of decay, but look at your donkey [which is decayed]; of it We will make a sign for you which will benefit all people. Watch how we bring the bones together and clothe them with flesh.” When this was shown to him, he said, “I now realize that Allah is in complete control!”
Or take another example of the one (Prophet Ezra) who passed by a town which had fallen down upon its roofs. He exclaimed: "How can Allah bring this dead township back to life?" Thereupon Allah caused him to die, and after one hundred years brought him back to life. Allah asked: "How long did you remain here?" Ezra replied: "Perhaps a day or part of a day." Allah said: "Nay! You have remained here for one hundred years: now just have a look at your food and drink; they are not rotten; and then look at your donkey and see that his very bones have decayed. We have done this to make you a Sign for mankind. Look at the bones of your donkey how We bring them together then clothe them with flesh and bring him back to life! When this all was shown clearly to him he said: "Now I know that Allah has power over everything."
Or take the case of the one who passed by a township that had fallen down upon its roofs. He exclaimed, "How shall Allah bring back to life this township that has become dead?" At this Allah caused him to die and he lay dead for a hundred years. Then Allah brought him back to life and asked him, "How long have you lain here?" He answered. "I might have lain here for a day or a few hours." Allah said, "Nay, you have been lying here in this state for a hundred years: now, just have a look at your food and your drink; they have not become spoiled in the least. Then have a look at your ass, (and see that his very bones have become rotten) and We have done this in order to make you a Sign for the people. Look, how We raise up the skeleton and set the bones (of the ass) and cover them with flesh and (put breath of life into them)." And when the Reality became manifest to him, he said, "I know that Allah has power over everything."
Or like him who passed by a town, and it had fallen in upon its roofs. He said: When will Allah give it life after its death? So Allah caused him to die for a hundred years, then raised him. He said: How long hast thou tarried? He said: I have tarried a day, or part of a day. He said: Nay, thou has tarried a hundred years; but look at thy food and drink -- years have not passed over it! And look at thy ass! And that We may make thee a sign to men. And look at the bones, how We set them together then clothe them with flesh. So when it became clear to him, he said: I know that Allah is Possessor of power over all things
Or (did you not consider one) like him who passed over a town which had fallen down on its roofs, he said, "How will this be brought (back) to life by Allah after its death?" So Allah caused him to remain in a state of death for hundred years then raised him (to life). (Allah) asked, "How long did you stay (in the state of death)?" He replied, "I stayed for a day or part of a day." He said, "No! you stayed for a hundred years, so look at your food and your drink, years did not pass over it, and look at your ass, and (We did all this), that We may make you a sign for the human beings, and look at the bones how We set them together then clothe them with flesh." So when it became clear to him, he said, "I know that Allah has power over everything. him to remain in a state of death for hundred years then raised him (to life). (Allah) asked, "How long did you stay (in the state of death)?" He replied, "I stayed for a day or part of a day." He said, "No! you stayed for a hundred years, so look at your food and your drink, years did not pass over it, and look at your ass, and (We did all this), that We may make you a sign for the human beings, and look at the bones how We set them together then clothe them with flesh." So when it became clear to him, he said, "I know that Allah has power over everything.
Orh, about a situation as the one when a man passed by a settlement which had turned upside down! He said, "How could Allah give life to it after its death?" Allah then caused him to die and to remain dead for a hundred years, and thereafter raised him alive. Asked, "How long did you remain in that condition?", he said, "I remained so for a day, or part of a day." "No! You remained so for a hundred years — look at your food and at your drink, and look at your donkey, haven't these decayed with age; and look at the bones, how We erect these together and clothe these with fles — so that We make you a sign for mankind." Then as the matter became clear to him, he said, "I realise Allah indeed has the power to do anything."
Or, likewise, (have you not seen) him who passed by a town which was a wreck with its roofs caved in? He said: ‘How shall Allah bring it back to life after its death?’ So (to make him witness His Power) Allah kept him dead for a hundred years, then gave him life, (and after that) asked: ‘How long (have) you stayed here (after dying)?’ He said: ‘I stayed for a day or (only) part of a day.’ Allah said: ‘(Nay,) you kept lying for a hundred years. So, (now) look at (the provisions of) your food and drink. (They) have not even decomposed (i.e., become stale). And (now) see your donkey (whose very bones are no more intact). And this is because We may make you a sign (of Our Might) for the people. And (now) see (these) bones how We stir (and raise) them and clothe them with flesh.’ When this (phenomenon) fully dawned on him, he proclaimed: ‘I have learnt (through the eye of certitude) that Allah is indeed All-Powerful to do everything.
Or the one who passed through a town, where all its inhabitants had passed away. He said: "How can God possibly resurrect this after its death" So God put him to death for one hundred calendar years, then He resurrected him. He said: "How long have you stayed here" He said: "I have stayed here a day or part of a day." He said: "No, you have stayed here for one hundred calendar years! Look at your food and drink, they have not changed, but look at your mule; and We will make you a sign for the people; and look at the bones how We grow them, then We cover them with flesh." So when it was clear to him what happened, he said: "I now know that God is capable of all things!"
Or the one who passed through a town which had become ruins. He said: "How can God possibly revive this after it had died?" So God put him to death for one hundred years, then He resurrected him. He said: "How long have you stayed here?" He said: "I have stayed here a day or part of a day." He said: "No, you have stayed here for one hundred years! Look at your food and drink, they have not changed, but look at your donkey! And We will make you a sign for the people; and look at the bones how We expand them, then We cover them with flesh." So when it was clear to him what happened, he said: "I now know that God is capable of all things!"
Or the one who passed through a town which had become ruins. He said: "How can God possibly revive this after it had died?" So God put him to death for one hundred calendar years, then He resurrected him. He said: "How long have you stayed here?" He said: "I have stayed here a day or part of a day." He said: "No, you have stayed here for one hundred calendar years! Look at your food and drink, they have not changed, but look at your donkey! And We will make you a sign for the people; and look at the bones how We let them arise, then We cover them with flesh." So when it was clear to him what happened, he said: "I now know that God is capable of all things!"
Or like who passed on (by a) village/urban city and it is destroyed/empty on its ceilings/structures .He Said: "How God revives/makes alive this, after its death/ lifelessness?" So God made him die one hundred years, then He revived/resurrected him . He said: "How many/much did you stay/wait/remain?" He said: "I stayed/waited/remained a day or some/part (of) a day." He said: "Yes/but, you stayed/waited/remained one hundred years, so look to your food and your drink, (it) did not change/rot , and look to your donkey and to make/put/manipulate you (E) (as) a sign/evidence to the people, and look to the bones, how We raise and assemble it over each other then We dress/clothe (cover it with) flesh/meat." So when (it) was clarified/explained to him, he said: "I know that God (is) on every thing powerful/capable ."
Or [art thou, O man, of the same mind] as he who passed by a town deserted by its people, with its roofs caved in, [and] said, "How could God bring all this back to life after its death?" Thereupon God caused him to be dead for a hundred years; where after He brought him back to life [and] said: "How long hast thou remained thus?" He answered: "I have remained thus a day, or part of a day." Said [God]: "Nay, but thou hast remained thus for a hundred years! But look at thy food and thy drink-untouched is it by the passing of years - and look at thine ass! And [We did all this so that We might make thee a symbol unto men. And look at the bones [of animals and men] - how We put them together and then clothe them with flesh!" And when [all this] became clear to him, he said: "I know [now] that God has the power to will anything!"
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Or (such as) he who passed by a town, and it was completely devastated upon its trellises. He said, "However will Allah give life to this (town) after its death?" So Allah made him die a hundred seasons; (i.e., years) thereafter He made him rise again. He Allah) said, "How long have you lingered?" He said, "I have lingered a day or part of a day." He said, "No indeed, you have lingered a hundred seasons; So, look at your food and drink; it has not spoiled. And look at your ass, and, that We would make you a sign for mankind. And look at the bones, how We shall re-animate them, and afterwards dress them with flesh". So, as soon as it was evident to him, he said, "I know that Allah is Ever-Determiner over everything."
Or (bethink thee of) the like of him who, passing by a township which had fallen into utter ruin, exclaimed: How shall Allah give this township life after its death? And Allah made him die a hundred years, then brought him back to life. He said: How long hast thou tarried? (The man) said: I have tarried a day or part of a day. (He) said: Nay, but thou hast tarried for a hundred years. Just look at thy food and drink which have not rotted! Look at thine ass! And, that We may make thee a token unto mankind, look at the bones, how We adjust them and then cover them with flesh! And when (the matter) became clear unto him, he said: I know now that Allah is Able to do all things
(Or have you heard) of the one who, on passing through an empty and ruined town, said, "When will God bring it to life?" God caused him to die and brought him back to life after a hundred years and then asked him, "How long have you been here?" He replied, "One day or part of a day." The Lord said, "No, you have been here for one hundred years. Look at your food and drink. They have not yet decayed. But look at your donkey and its bones. To make your case evidence (of the Truth) for the people, see how we bring the bones together and cover them with flesh." When he learned the whole story, he said, "Now I know that God has power over all things."
Or, (do you not know) the example of the one who passed through a town that had collapsed on its roofs. He said: .How shall Allah revive this after it is dead?. So, Allah made him dead for a hundred years, then raised him saying: .How long did you remain (in this state)?. He said: .I remained for a day or part of a day. Said He: .Rather, you remained (dead) for a hundred years. Just look at your food and your drink; it has not spoiled. Now look at your donkey. (We did) this to make you a sign for people! Look at the bones, how We raise them, then dress them with flesh. So, when it was clear to him, he said: .I know that Allah is Powerful over everything
Or (take) the similitude of one who passed by a small town which had fallen into utter ruin. He said: "How can Allâh bring this town to life after its death?" Thus, Allâh caused him to die for a hundred years, and then raised him up again. He said: "How long have you stayed there?" He replied: "I have been here a day or part of a day." He said, "Nay! You have been one hundred years. Just Look at your food and your drink. They have not yet decayed. But look (there) at your donkey. We will make you a sign for the people. Therefore, look at the bones (and see) how We will raise them, and then We cover them with flesh." When it became apparent to him, he said: "I know that Allâh is capable of doing whatever He wills.
Just as the case of the man who passed by (the ruins of) a town that lay upside down on its roofs. He said (to himself), "How will Allah bring the people of this town back to life after death?" Thereby, Allah let him die (and stay dead) for a hundred years. Then, He brought him back to life and asked him, "How long did you stay (dead)?" The man replied, "I stayed a day or perhaps a part of it." (Allah) said, "In fact, you have stayed (in this state) a hundred years. Look at your food and your drink. It hasn´t become stale at all. Now, look at your donkey. We will turn you into a sign for (other) people. Look at the bones and watch how We gather them all together; then watch how We clothe them with flesh." As the reality became evident to him, he remarked,"I know now that Allah is capable of doing all things!"
Or (take) the similitude of one who passed by a small town which had fallen into utter ruin. He said: ‘How can Allâh bring this town to life after its death?’. So Allâh caused him to die for a hundred years and then raised him up again. He said: ‘How long have you stayed there?’. He replied: ‘I have been here a day or part of a day’. He said: "Nay! but you have been one hundred years. Just look at your food and your drink. They have not yet rotted. But look (there) at your donkey. We will make you a Sign for the people. Now, therefore, look at the bones (and see) how We will raise them, and then We cover them with flesh.’ When it became apparent to him, he said: ‘I know that Allâh is Most Capable of doing whatsoever He desires.’
Or, similarly, his similitude to the one who passed by a town (AL-Quds) which was empty of life and he could see nothing but the remains of decayed and fallen buildings. Then he exclaimed: "How shall Allah restore it and revitalise it after having suffered death and total destruction?" There and then Allah occasioned his death lasting a hundred years and then brought him back to life and asked him: "How long do you think you have been in death’s repose?" The man said: "In all probability a day or even less in all." "But," said Allah, "you have been in death’s repose for a hundred years, and now look at your food and drink, none of them decomposed, and look at your donkey and see how it shattered into fragments of bones. We will make you a miraculous sign demonstrating Omnipotence and Authority. And now regard the bones and see how We construct them and clothe them in flesh." And when the man witnessed Allah’s Omnipotence and Authority, he said: "Now I realise that Allah is Qadirun over all things"
Or take the example ofthe one who passed through a town, its buildings razed to the ground; he asked himself: “How can Allah bring these ruinsto life once they are dead?” So, Allah made him die for hundred years and then brought him back to life. Allahasked him: “How long did you remain deadin such way?” He replied: “Possibly a day or part of a day”. Allah told him: “In fact you remained dead for a hundred years! Look at your food and drink, they have not gone off; but look at your donkey. We have done allthis to make you a sign for people, look at the donkey’sbones, how We put them back together and covered them with flesh”. When it had allbecome clear to him, he said: “I now know that Allah has power over all things”
Or ˹are you not aware of˺ the one who passed by a city which was in ruins. He wondered, “How could Allah bring this back to life after its destruction?” So Allah caused him to die for a hundred years then brought him back to life. Allah asked, “How long have you remained ˹in this state˺?” He replied, “Perhaps a day or part of a day.” Allah said, “No! You have remained here for a hundred years! Just look at your food and drink—they have not spoiled. ˹But now˺ look at ˹the remains of˺ your donkey! And ˹so˺ We have made you into a sign for humanity. And look at the bones ˹of the donkey˺, how We bring them together then clothe them with flesh!” When this was made clear to him, he declared, “˹Now˺ I know that Allah is Most Capable of everything.”
Or the one who walked past a town which was abandoned in ruins and said: "How will Allah revive this after its death?" So Allah made him dead for a hundred years and then raised him. He said: "How long did you stay?" He said: "I stayed a day or part of a day." He said: "No, you stayed a hundred years, so look at your food and your drink, it has not gone off, and look at your donkey, and this is to make you a sign for people. And look at the bones, how We place them upon each other and then cover them with flesh." So when it became clear to him, he said: "I know that Allah is able to do anything".
Or of him, who, when passing by a ruined and desolate city, remarked: ‘How can God give life to this city, now that it is dead?‘ Thereupon God caused him to die, and after a hundred years brought him back to life. ‘How long have you been here?‘ God asked. ‘A day,‘ he replied, ‘or part of a day.‘ God said: ‘You have been here a hundred years. Yet look at your food and drink: they have not rotted. And look at your ass. We will make of you a sign for the people: and look at the bones, how We will revive them and clothe them with flesh.‘ And when it had all become manifest to him, he said: ‘Now I know that God has power over all things.‘
Consider the one who passed by a ghost town and wondered, "How can GOD revive this after it had died?" GOD then put him to death for a hundred years, then resurrected him. He said, "How long have you stayed here?" He said, "I have been here a day, or part of the day." He said, "No! You have been here a hundred years. Yet, look at your food and drink; they did not spoil. Look at your donkey - we thus render you a lesson for the people. Now, note how we construct the bones, then cover them with flesh." When he realized what had happened, he said, "Now I know that GOD is Omnipotent."
Or, [consider] the one who passed by a town which had fallen into ruin. He said, "How can God bring back those who were once alive here after their death?" God made him die for a hundred years, and then resurrected him. He said, "How long have you stayed?" He said, "A day or part of a day." He said, "You stayed for a hundred years. Look at your food and your drink. They have not gone bad. Look at your dead donkey. We will make you a sign for people. Look how We raise the bones, and then cover them with flesh." When he saw it, he said, "I know that God has power over all things."
Or, [consider] the one who passed by a town which had fallen into ruin. He said, “How can God bring back those who were once alive here after their death?” God made him die for a hundred years and then resurrected him. He said, “How long have you stayed?” He said, “A day or part of a day.” He said, “You stayed for a hundred years. Look at your food and your drink. They have not gone bad. Look at your dead donkey. We will make you a sign for people. Look how We raise the bones and then cover them with flesh.” When he saw it, he said, “I know that God has power over all things.”
Or as the one who passed on a village while it emptied on its trellises. He said, “When will Allah give life to this after its death?” So, Allah made him die for a hundred years, and then raised him. He said, “How long have you been tarrying?” He said, “I have tarried for a day, or part of a day.” He said, “No. You have tarried for a hundred years. Now look at your food and your drink, it has not changed with time, and look at your donkey. We will set you up as a verse for the people. And look at the bones, how We arise them, and then clothe them with flesh.” So, when it was demonstrated to him, he said, “I know that Allah is over everything competent.”
Or like him (Ezra) who passed by a town and it had fallen on its roofs, he said: ' How shall Allah bring this to life again after its death? ' So Allah made him die a hundred years, then He raised him up and said: ' How long have you tarried? ' He said, ' (Perhaps) I have tarried a day or a part of a day.' He said: ' Nay, you have tarried (thus) a hundred years. But look at your food and your drink ? they show no effect of age; and look at your ass; and that We may make of you a sign for people; and look at the bones, how We assembled them together and then clothed them with flesh.' So, when it became clear to him, he said: ' I know that Allah is All-Powerful over all things
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. The similitude of this history is that someone passes by the ruins of a town and wonders if that town could ever come back to life again, and Allah causes him to die for a hundred years and then revives him. He thinks it was only a matter of a day or a part of it. He even finds his food, drink, and donkey standing beside him. Allah creates you in the wombs of your mothers, in bone and flesh. And when the matter became clear to him, he said, "I know now that Allah is Able to do all things."
Or the like of him (Uzair) who passed by a town, and it had fallen down upon its roofs; he said: When will Allah give it life after its death? So Allah caused him to die for a hundred years, then raised him to life. He said: How long have you tarried? He said: I have tarried a day, or a part of a day. Said He: Nay! you have tarried a hundred years; then look at your food and drink-- years have not passed over it; and look at your ass; and that We may make you a sign to men, and look at the bones, how We set them together, then clothed them with flesh; so when it became clear to him, he said: I know that Allah has power over all things
Or hast thou not heard of the like of him who passed by a town which had fallen down upon its roofs and exclaimed, `When will ALLAH restore it to life after its destruction?' Then ALLAH caused him to die for a hundred years, then HE raised him and said, `How long hast thou remained in this state?' He answered, `I have remained a day or part of a day.' ALLAH said, `It is so but thou hast also remained in this state for a hundred years. Now look at thy food and thy drink; they have not rotted And look at thy ass. And WE have done this that WE may make thee a Sign unto men. And look at the bones, how WE set them and then clothe them with flesh.' And when this became clear to him, he said, `I know that ALLAH has the power to do all that HE wills.
Or [think of] the like of him who passed by a town as it lay fallen upon its roofs. He said, “How shall God give life to this after its death?” So God caused him to die for a hundred years, then raised him up. He said, “How long hast thou tarried?” He said, “I tarried a day or part of a day.” He said, “Nay, thou hast tarried a hundred years. Look, then, at thy food and thy drink—they have not spoiled. And look at thy donkey. And [this was done] that We may make thee a sign for mankind. And look at the bones, how We set them up, then clothe them with flesh.” When it became clear to him he said, “I know that God has power over all things.
Or (take) the example of one who passed by a little township, all in ruins up to its roofs. He said: "Oh! How shall Allah bring it (ever) to life, after its death?" Then Allah caused him to die for a hundred years, after which He raised him up (again) from death. Allah said: "How long did you remain (waiting so far)?" He said: "Perhaps a day or part of a day." He (Allah) said: "No, you have waited like this for a hundred years: But look at your food and your drink; They show no signs of age: And look at your donkey: And that We may make for you a Sign for the people look further at the bones, how We bring them together and put flesh on them." When this was shown clearly to him, he said: "I know that Allah is Able (Khadir) to do all things." (For a similar case of the Sleepers of Ephesus, see Ayat 18.9—18.22
Consider the man who came upon a deserted village and wondered, “How can God revive this after its death?” Then God caused him to die for a century and then resurrected him. He asked, “How long did you remain?” He replied, “I remained for a day or part of a day.” He said, “No, you remained for a hundred years. Look at your food and drink; they haven’t spoiled. And look at your donkey. We will make you a sign for people. Look at the bones, how We reconstruct them and then clothe them with flesh.” When it was made clear to him, he said, “I know that God is capable of everything.”
Or like him who passed by a town collapsed on its foundations. He said, 'How can God revive this after its demise?' Thereupon God caused him to die for a hundred years, and then resurrected him. He said, 'For how long have you tarried?' He said, 'I have tarried for a day, or part of a day.' He said, 'No. You have tarried for a hundred years. Now look at your food and your drink—it has not spoiled—and look at your donkey. We will make you a wonder for mankind. And look at the bones, how We arrange them, and then clothe them with flesh.' So when it became clear to him, he said, 'I know that God has power over all things.'
Or [consider such an example] as the one who passed by a township which had fallen into ruin. He said, "How will Allah bring this to life after its death?" So Allah caused him to die for a hundred years; then He revived him. He said, "How long have you remained?" The man said, "I have remained a day or part of a day." He said, "Rather, you have remained one hundred years. Look at your food and your drink; it has not changed with time. And look at your donkey; and We will make you a sign for the people. And look at the bones [of this donkey] - how We raise them and then We cover them with flesh." And when it became clear to him, he said, "I know that Allah is over all things competent."
Or like the one who passed by a village, and it had fallen down on its roofs. He said, 'How will God revive this after its death?' Then God made him die for a hundred years, then He raised him. He said, 'How long have you tarried?' He said, 'I have tarried a day, or some of a day.' He said, 'Nay, you have tarried a hundred years; then look at your food and your drink, they are not spoiled, and look at your ass; and We will make you a sign to men. And look at the bones how We scatter them and then clothe them with flesh.' Then when it was made clear to him, he said, 'I know that God is powerful over everything.
Or (take) the similitude of one who passed by a hamlet, all in ruins to its roofs. He said: "Oh! how shall God bring it (ever) to life, after (this) its death?" but God caused him to die for a hundred years, then raised him up (again). He said: "How long didst thou tarry (thus)?" He said: (Perhaps) a day or part of a day." He said: "Nay, thou hast tarried thus a hundred years; but look at thy food and thy drink; they show no signs of age; and look at thy donkey: And that We may make of thee a sign unto the people, Look further at the bones, how We bring them together and clothe them with flesh." When this was shown clearly to him, he said: "I know that God hath power over all things."
Or (take) the similitude of one who passed by a hamlet, all in ruins to its roofs. He said: "Oh! how shall Allah bring it (ever) to life, after (this) its death?" but Allah caused him to die for a hundred years, then raised him up (again). He said: "How long didst thou tarry (thus)?" He said: (Perhaps) a day or part of a day." He said: "Nay, thou hast tarried thus a hundred years; but look at thy food and thy drink; they show no signs of age; and look at thy donkey: And that We may make of thee a sign unto the people, Look further at the bones, how We bring them together and clothe them with flesh." When this was shown clearly to him, he said: "I know that Allah hath power over all things."
وَإِذۡ قَالَ إِبۡرَ ٰهِـۧمُ رَبِّ أَرِنِی كَیۡفَ تُحۡیِ ٱلۡمَوۡتَىٰۖ قَالَ أَوَ لَمۡ تُؤۡمِنۖ قَالَ بَلَىٰ وَلَـٰكِن لِّیَطۡمَىِٕنَّ قَلۡبِیۖ قَالَ فَخُذۡ أَرۡبَعَةࣰ مِّنَ ٱلطَّیۡرِ فَصُرۡهُنَّ إِلَیۡكَ ثُمَّ ٱجۡعَلۡ عَلَىٰ كُلِّ جَبَلࣲ مِّنۡهُنَّ جُزۡءࣰا ثُمَّ ٱدۡعُهُنَّ یَأۡتِینَكَ سَعۡیࣰاۚ وَٱعۡلَمۡ أَنَّ ٱللَّهَ عَزِیزٌ حَكِیمࣱ ٢٦٠
And when Abraham said, ‘My Lord, show me how You give life to the dead,’ He said, ‘Do you not believe, then?’ ‘Yes,’ said Abraham, ‘but just to put my heart at rest.’ So God said, ‘Take four birds and train them to come back to you. Then place them on separate hilltops, call them back, and they will come flying to you: know that God is all powerful and wise.’
And (remember) when Abraham said: "My Lord! Show me how You give life to the dead." He (Allah) said: "Do you not believe?" He (Abraham) said: "Yes! But to satisfy my heart (faith)." He (Allah) said: "Take 4 birds, and tame them to incline to yourself (slaughter them, cut them into pieces), and then put a portion of them on every hill, then call them, they will come to you in haste (flying). And know that Allah is All-Mighty, All-Wise."
And recall what time Ibrahim Said: my Lord! shew me how Thou wiltquicken the dead. He said: belie Vest thou not! He said: O Yea but that my heart may rest at ease. He said: take then thou four of the birds, and incline them towards thee, and then put a part thereof on each hill, and thereafter call them; they will come unto thee speeding. And know thou that verily Allah is Mighty, Wise
Remember, when Abraham said: "O Lord, show me how you raise the dead," He said: "What! Do you not believe?" "I do," answered Abraham. "I only ask for my heart's assurance." (The Lord) said: "Trap four birds and tame them, then put each of them on a (separate) hill, and call them, and they will come flying to you. Know that God is all-powerful and all-wise."
And recall when Abraham said, “My Rabb, show me how you give life to the dead”. His Rabb said, “Have you not believed?” (Abraham) said, “Yes, but for my heart to be satisfied (I want to witness it)...” “Take four types of birds and train them so they grow accustomed to you, then place each of them upon four different hilltops and call them to yourself. They will come running (flying) to you. Know that Allah is the Aziz, the Hakim.”
When Ibrahim said, ´My Lord, show me how You bring the dead to life.´ He asked, ´Do you not then have iman?´ He replied, ´Indeed I do! But so that my heart may be at peace.´ He said, ´Take four birds and train them to yourself. Then put a part of them on each mountain and call to them; they will come rushing to you. Know that Allah is Almighty, All-Wise.´
And when Abraham said, ‘My Lord! Show me how You revive the dead,’ He said, ‘Do you not believe?’ He said, ‘Yes indeed, but in order that my heart may be at rest.’ He said, ‘Take four of the birds. Then cut them into pieces, and place a part of them on every mountain, then call them; they will come to you hastening. And know that Allah is all-mighty and all-wise.’
And recall when Abraham said: "My Lord, show me how You will restore life to the dead!" God said: "Why? Do you not believe?" Abraham said: "Yes, but that my heart may be at rest." He (his Lord) said: "Then take four of the birds (of different kinds), and tame them to yourself to know them fully. Then (cut them into pieces and mix the pieces with each other, and) put on every one of the hills a piece from each, and then summon them, and they will come to you flying. Know that surely God is All-Glorious with irresistible might, All-Wise
And (recall the time) when Abraham said, `My Lord! show me how You give life to the dead.' (The Lord) said, `Do you not believe (that I can)?' He said, `Yes I do, but (I ask this) that my mind may be at peace.' (The Lord) said, `Take four birds and make them attached to you, then put them each on a separate hill, then call them, they will come to you swiftly. And know that Allah is All-Mighty, All-Wise.
And when Abraham said, 'My Lord, show me how Thou wilt give life to the dead,' He said, 'Why, dost thou not believe?' 'Yes,' he said, 'but that my heart may be at rest.' Said He, 'Take four birds, and twist them to thee, then set a part of them on every hill, then summon them, and they will come to thee running. And do thou know that God is All-mighty, All-wise.
And when Abraham said: “My Lord, show me how you give life to the dead.” He (God) said: “Do you not believe?” He said: “Yes (I do), but to reassure my heart.” He said: “Take four birds to yourself (and familiarize them), and cut them and divide them in pieces, then place a piece of them on each mountain, then call them, they will come to you in a hurry, and know that God is powerful and wise.”
Abraham, too, asked such a question from his Lord. God said to him “Do you doubt me?” He replied: “Not at all; I simply want to see it with my own eyes.” God said: “Take four birds and tame them with yourself. Then cut them into pieces and place a piece on each hill. Then call them and they will come running to you in one piece. Then know for sure that God is Almighty, All-Wise.”
Behold, Abraham said, “My Lord, show me how You give life to the dead.” He said, “Do you not believe?” He said, “I do, but show me to satisfy my heart.” He said, “Take four birds, and train them to return to you. Put a part of them on every hill and call to them. They will come to you with speed. So know that God is Exalted in Power, the Wise.
And recall when Abraham said, “My Lord, show me how You revive the deadpl.” He said, “Have you not attained faith?” He said, “Yes indeed, but that my heart may become serene.” He said, “So take four birds and bend them towards you, then place on every mountain a part of them, then call them and they will come to you, running. And know that Allah is Almighty, All-Wise.”
And when Abraham said, 'Lord, show me how thou wilt revive the dead,' He said, 'What, dost thou not yet believe?' Said he, 'Yea, but that my heart may be quieted.' He said, 'Then take four birds, and take them close to thyself; then put a part of them on every mountain; then call them, and they will come to thee in haste; and know that God is mighty, wise.
And when Ibrahim said, "My Lord! Show me how You will give life to the dead"; He said, "Are you not certain (of it)?" Ibrahim said, "Surely yes, why not? But because I wish to put my heart at ease"; He said, "Therefore take four birds (as pets) and cause them to become familiar to you, then place a part of each of them on separate hills, then call them - they will come running towards you; and know well that Allah is Almighty, Wise." (Prophet Ibrahim called the dead birds and they did come running towards him.
And when Abraham said, "O my Lord! Show me how you bring the dead to life.” He said, “Do you not believe?” He said, “Yes indeed but so that my heart may find rest.” He said, “Take hold of four birds and cut them for yourself into pieces and then put a portion [of their meat] upon each mountain and then call them and they will come to you running in earnest.” and know that truly Allah is All-mighty, All-wise.
And when Abraham said, O Lord, shew me how thou wilt raise the dead; God said, dost thou not yet believe? He answered, yea; but I ask this that my heart may rest at ease. God said, take therefore four birds, and divide them; then lay a part of them on every mountain; then call them, and they shall come swiftly unto thee: And know that God is mighty and wise
And when Abraham said, "Lord, show me how you will revive the dead," He said, "What, do you not yet believe?" Said he, "Yea, but that my heart may be quieted." He said, "Then take four birds, and take them close to your
And (remember) when Abraham said: 'Show me, Lord, how You raise the dead, ' He replied: 'Have you not believed? ' 'Rather, ' said Abraham, 'in order that my heart be satisfied. ' 'Take four birds, ' said He, 'draw them to you, then set a part of them on every hill, then call them, they will come swiftly to you. Know that Allah is Mighty and Wise.
When Abraham said, "O Lord, shew me how thou wilt give life to the dead!" He said, "Hast thou not believed?" He said, "Yes; but I have asked thee, that my heart may be well assured." He said, "Take, then, four birds, and draw them towards thee, and cut them in pieces; then place a part of them on every mountain; then call them and they shall come swiftly to thee: and know thou that God is Might, Wise!"
And when Ibrahim said: “My Nourisher-Sustainer! Show me how you give life to the dead.” (Allah) said: “What? Don’t you Believe?” (Ibrahim) said: “Definitely (I Believe, but) so that my heart feels satisfaction.” (Allah) said: "Take four, out of the birds; then train them to return to you (on your call). Then put, on every hill, out of these (four ones) a portion (thereof). Then give them a call, they will come to you (flying) with speed. And know that Allah is Exalted in Power, Ever-Wise.”
And mention when Abraham said: My Lord! Cause me to see how Thou wilt give life to the dead. He said: Wilt thou not believe? He said: Yea, but so my heart be at rest. He said: Again, take four birds, and twist them to thyself. Again, lay a part of them on every mountain. Again, call to them. They will approach thee coming eagerly. And know thou that God is Almighty, Wise.
Abraham said, “My Lord, explain how You would exchange life for death.” “Do you not believe?” (Allah) asked. “Yes, but fulfill my understanding,” (Abraham) pled. [Allah instructed,] “Raise four birds and train them to come to you. Place a piece of (their dead bodies) on each hill, and then call to them. They will swiftly return to you. Know that Allah is Victorious, Perfectly Wise.”
Yet another example is when Abraham said: "My Lord! Show me how you give life to the dead." He replied: "Have you no faith in this?" Abraham humbly submitted: "Yes! But I ask this to reassure my heart." Allah said: "Take four birds; train them to follow your direction, cut their bodies into pieces and scatter those pieces on hilltops, then call them back; Allah will bring them back to life and they will come to you right away. Thus you will know that Allah is All-powerful and Wise."
Call to mind the other event also, when Abraham said, "My Lord, show me how Thou bringest the dead back to life?" He said "Have you no faith in this?" Abraham humbly replied, "I do believe but I ask this to reassure my heart." Allah said, "Well, take four birds and tame them with yourself and then (cut them into pieces) and place a piece of each of them on each hill. Then call them and they will come running to you; know this for certain that Allah is All-Powerful, All-Wise."
And when Abraham said, My Lord, show me how Thou givest life to the dead, He said: Dost thou not believe? He said: Yes, but that my heart may be at ease. He said: Then take four birds, then tame them to incline to thee, then place on every mountain a part of them, then class them, they will come to thee flying; and know that Allah is Mighty, Wise
And when Ibrahim said, "O my Fosterer ! show me how You give life to the dead." He (Allah) said, "What ! do you not believe?" (Ibrahim) said, "Why not, but for the satisfaction of my heart." (Allah) said, "Then take four of the birds, and tame them (to come) towards you, then place on every mountain a part of them, then call them, they will come to you swiftly, and know that Allah is Mighty, Wise.
And when Abraham said, "O my Lord! Show me how You raise the dead to life", Allah asked, "Don't you believe?" Abraham said, "I do! But this I ask for, just in order that my mind may rest assured." Allah said, "Get hold then of of the birds and make them familiarised with you. And place their parts on every mountain. Then call out to them: they will come post-haste to you. And know that Allah is indeed Omnipotent, Wise
And (also recall) when Ibrahim (Abraham) said: ‘My Lord, show me how You bring the dead to life.’ Allah said: ‘Do you not have faith?’ He submitted: ‘Why not! (I do believe,) but (I wish) my heart is blessed with gratifying calm.’ Allah ordained: ‘Well, take four birds and tame them to feel attached to you; then (slaughter them and) place a piece of each of them on each hill; then call them. They will come to you at high speed. And know that surely Allah is All-Mighty, All-Wise.
And Abraham said: "My Lord, show me how you resurrect the dead." He said: "Do you not already believe" He said: "I do, but it is so my heart can be relieved." He said: "Choose four birds, then cut them, then place parts of the birds on each mountain, then call them to you; they will come racing towards you. And know that God is Noble, Wise"
And Abraham said: "My Lord, show me how you resurrect the dead." He said: "Do you not already believe?" He said: "I do, but it is so my heart can be relieved." He said: "Choose four birds, then cut them, then place parts of the birds on each mountain, then call them to you; they will come racing towards you. And know that God is Noble, Wise."
And Abram said: "My Lord, show me how You resurrect the dead." He said: "Do you not already believe?" He said: "I do, but it is so my heart can be relieved." He said: "Choose four birds, then cut them, then place parts of the birds on each mountain, then call them to you; they will come racing towards you. And know that God is Noble, Wise."
And when Abraham said: "My Lord, show me how you revive/make alive the deads." He said: "Did you not believe?" he said: "Yes/certainly, and but (for) my heart/mind to (be) assured/secure (E)." He (Abraham) said: "So take four from the birds, so take them (F) close to you, then put on every mountain from them (F) a part/portion, then call them (F), they come (F) (to) you fast , and know that God isglorious/mighty/powerful/dignified, wise/judicious." (NOTICE USE OF FEMININE IN THE PRECEDING VERSE
And, lo, Abraham said: "O my Sustainer! Show me how Thou givest life unto the dead!" Said He: "Hast thou, then, no faith?" (Abraham) answered: "Yea, but [let me see it] so that my heart may be set fully at rest." Said He: "Take, then, four birds and teach them to obey thee; then place them separately on every hill [around thee]; then summon them: they will come flying to thee. And know that God is almighty, wise."
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And as Ibrahim (Abraham) said, "Lord! Show me how You give life to the dead." He Allah) said, "And have you not believed?" He (Ibrahim) said, "Yes indeed, but that my heart be composed." Said He, "So take four of the birds, then wring them to you (and divide them); thereafter set a portion of them on every mountain; thereafter call them; they will come up to you with hasty diligence (and) know that Allah is Ever-Mighty, Ever-Wise."
And when Abraham said (unto his Lord): My Lord! Show me how Thou givest life to the dead, He said: Dost thou not believe? Abraham said: Yea, but (I ask) in order that my heart may be at ease. (His Lord) said: Take four of the birds and cause them to incline unto thee, then place a part of them on each hill, then call them, they will come to thee in haste, and know that Allah is Mighty, Wise
When Abraham prayed, "Lord, show me how you bring the dead back to life," the Lord said, "Do you not yet believe?" Abraham replied, "I believe but want more confidence for my heart." God told him, "Take four birds, induce them to come to you, cut and scatter their bodies leaving parts on every mountain top, then call them and they will swiftly come to you." Know that God is Majestic and Wise
(Remember) when Ibrahim said: .My Lord, show me how You give life to the dead. He said: .Is it that you do not believe?‘‘ He said: .Of course, I do, but it is just to make my heart at peace.‘‘ He said: .Then take four birds and tame them to your call, then put on every mountain a part from them, then give them a call, and they shall come to you rushing, and know that Allah is Mighty, Wise.‘‘
(Mention) when ‘Abraham’ said: "My Lord, show me how You give life to the dead." The Lord asked him: "Don't you have enough Faith (in the power of Allâh).?" He answered: "Yes, but I do ask in order to comfort my heart.” The Lord said: "Take four birds and cut them into pieces, after that, put on each hill a piece of them, and then call them. They will come flying to you in haste. Know that Allâh is All-Mighty, All-Wise."
And (remember) when Ibraheem said, "My Lord, (would you) show me how you will raise the dead back to life?" (Allah) said, "Do you not believe?" (Ibraheem) said, "(I ask) so my heart may rest assured." (Allah) said, "Take four birds, and (tame and) train them to (respond to) your call. Then, (cut them up and) place each piece on a (different) mountain. Then call them. They will (respond and) come to you in a hurry. Know (and be sure) that Allah is indeed the most Powerful, and the Wisest!"
And (Mention) when Abraham said: ‘My Lord, show me how You give life to the dead.’ The Lord asked him: ‘Don't you have enough Faith (in the power of Allâh)?’. He answered: ‘Yes, but I do ask in order to comfort my heart’. The Lord said: ‘Take four birds and cut them into pieces, after that, put on each hill a piece of them and then call them. They will come flying to you in haste. Know that Allâh is Almighty, All Wise.’
And Ibrahim spoke to Allah and said: "O Allah, my Creator, show me how you bring the dead back to life!" Allah said: "Do you not assent to the truth of Resurrection?" "Indeed I do," said Ibrahim, "this is not to satisfy doubts but to satisfy my reason and heart and become a better man." "Then," said Allah, "take four birds and train them to get accustomed to you. Then, "Tie them, kill them, cut them into pieces, then place each piece on a different hill, and call them to you and they shall swiftly take wing, and this should cause you to realise that Allah is indeed Azizun and Hakimun"
Rememberwhen Ibrahim said: “My Lord, show me how you bring the deadback to life”, Allahsaid: “Do you not believe?” He said: “Yes, of course, but I want my heart to be at peace”. He told him: “Take four birds and tame them first ,then cut them into pieces and put a piece of each of them on different hilltops and call them; they will come hurrying back to you. Know that Allah is the Almighty, the Wise.
And ˹remember˺ when Abraham said, “My Lord! Show me how you give life to the dead.” Allah responded, “Do you not believe?” Abraham replied, “Yes I do, but just so my heart can be reassured.” Allah said, “Then bring four birds, train them to come to you, ˹then cut them into pieces,˺ and scatter them on different hilltops. Then call them back, they will fly to you in haste. And ˹so you will˺ know that Allah is Almighty, All-Wise.”
And when Ibrahim (Abraham) said: "My Lord, show me how You revive the dead", He said: "Don´t you believe?", he said: "Sure, but it would put my heart at ease." He said: "So take four birds and train them on you, then place some of them on each mountain and call them, they will come to you hurriedly. And know that Allah is mighty and wise."
And when Abraham said: ‘Show me, Lord, how You will raise the dead,‘ He replied: ‘Have you no faith?‘ ‘Yes,‘ said he, ‘but just to reassure my heart.‘ He said: ‘Take four birds, and cut them to pieces. Scatter them over the mountain-tops, then call them back. They will come swiftly to you. Know that God is mighty and wise.‘
Abraham said, "My Lord, show me how You revive the dead." He said, "Do you not believe?" He said, "Yes, but I wish to reassure my heart." He said, "Take four birds, study their marks, place a piece of each bird on top of a hill, then call them to you. They will come to you in a hurry. You should know that GOD is Almighty, Most Wise."
Abram said, "My Lord, show me how you give life to the dead." God said, "Have you not believed?" He said, "Yes I have, but assure my heart." God said, "Take four birds, kill them and cut them into pieces. Then put pieces of each on a mountain and call them. They will come quickly to you. Know that God is Strong and Wise."
Abram said, “My Lord, show me how you give life to the dead.” God said, “Have you not believed?” He said, “Yes, I have, but assure my heart.” God said, “Take four birds, kill them and cut them into pieces. Then put pieces of each on a mountain and call them. They will come quickly to you. Know that God is Revered, Wise.”
And when Abraham said, “My Lord, show me how you give life to the dead.” He said, “Have you not believed?” He said, “Yes (I am a believer), but to tranquil my core.” He said, “Then take four among the birds, so incline them to you, then set up on each mountain a part among them, then call them; they will come striving to you. And know that Allah is Mighty, Wise.”
And when Abraham said: ' My Lord! Show me how you give life to the dead ', He said: ' Do you not believe?' ' Yes', said Abraham, ' but to make my heart at ease.' He said: ' Take four of the birds. Then make them to incline unto you and (cutting them into pieces) place a part of them on each mountain, and thereafter, call them. They will come to you in haste. And know that Allah is the Mighty, the Wise
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Abraham wanted to understand the Law of Revival of nations. Allah asked him if he believed that it were possible. Abraham said he believed but that he wanted a practical example to educate his heart and mind. Allah told him to take four birds and train them in a kind manner, and then to leave them far apart on each hilltop. And then call them; they will come in haste. (At one call of Abraham, those birds came flying back to him. This is how mankind can be brought to the Word of Allah with decent training, giving them a new life). Know that this Wisdom comes to you from Allah, the Almighty, the Wise
And when Ibrahim said: My Lord! show me how Thou givest life to the dead, He said: What! and do you not believe? He said: Yes, but that my heart may be at ease. He said: Then take four of the birds, then train them to follow you, then place on every mountain a part of them, then call them, they will come to you flying; and know that Allah is Mighty, Wise
And remember when Abraham said, `My Lord, show me how THOU givest life to the dead.' God said, `Dost thou not believe?' Abraham said, `Yes, but I ask this that my heart may be at ease.' God answered, `Take four birds and make them attached to thee. Then put each of them on a hill; then call them; they will come to thee in haste.' And know that ALLAH is Mighty and Wise
And when Abraham said, “My Lord, show me how Thou givest life to the dead,” He said, “Dost thou not believe?” He said, “Yea, indeed, but so that my heart may be at peace.” He said, “Take four birds and make them be drawn to thee. Then place a piece of them on every mountain. Then call them: they will come to thee in haste. And know that God is Mighty, Wise.
And (remember) when Ibrahim (Abraham) said: "My Lord! Show me how You give life to the dead:" He (Allah) said: "Do you not believe then?" He (Ibrahim) said: "Yes! But to satisfy my own understanding." He (Allah) said: "Take four birds; Tame them to turn (fly) to you; (Slaughter them into pieces and) put a portion of them (the birds) on every hill, and (then) call to them they will come to you (flying) with speed. Then know that Allah is Highest in Power, Wise."
When Abraham asked, “My Lord, show me how You bring the dead to life,” He replied, “Didn’t you believe?” He responded, “Yes, but just to reassure my heart.” He instructed, “Take four birds, make them incline towards you, then place a portion of them on each hill, then call them—they will come to you swiftly. And know that God is Mighty and Wise.”
And when Abraham said, 'My Lord, show me how You give life to the dead.' He said, 'Have you not believed?' He said, 'Yes, but to put my heart at ease.' He said, 'Take four birds, and incline them to yourself, then place a part on each hill, then call to them; and they will come rushing to you. And know that God is Powerful and Wise.'
And [mention] when Abraham said, "My Lord, show me how You give life to the dead." [ Allah ] said, "Have you not believed?" He said, "Yes, but [I ask] only that my heart may be satisfied." [ Allah ] said, "Take four birds and commit them to yourself. Then [after slaughtering them] put on each hill a portion of them; then call them - they will come [flying] to you in haste. And know that Allah is Exalted in Might and Wise."
And when Abraham said, 'My Lord! Show me how you will revive the dead,' He said, 'Do you not believe?' He said, 'Yes, but that my heart may be quieted.' He said, 'Then take four birds, and take them close to yourself; then put a portion of them on every mountain; then call them, they will come to you in haste; and know that God is mighty, wise.'
Behold! Abraham said: "My Lord! Show me how Thou givest life to the dead." He said: "Dost thou not then believe?" He said: "Yea! but to satisfy My own undertaking." He said: "Take four birds; Tame them to turn to thee; put a portion of them on every hill and call to them: They will come to thee (Flying) with speed. Then know that God is Exalted in Power, Wise."
When Abraham said: "Show me, Lord, how You will raise the dead, " He replied: "Have you no faith?" He said "Yes, but just to reassure my heart." Allah said, "Take four birds, draw them to you, and cut their bodies to pieces. Scatter them over the mountain-tops, then call them back. They will come swiftly to you. Know that Allah is Mighty, Wise."
36
Spending for Truth
مَّثَلُ ٱلَّذِینَ یُنفِقُونَ أَمۡوَ ٰلَهُمۡ فِی سَبِیلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتۡ سَبۡعَ سَنَابِلَ فِی كُلِّ سُنۢبُلَةࣲ مِّا۟ئَةُ حَبَّةࣲۗ وَٱللَّهُ یُضَـٰعِفُ لِمَن یَشَاۤءُۚ وَٱللَّهُ وَ ٰسِعٌ عَلِیمٌ ٢٦١
Those who spend their wealth in God’s cause are like grains of corn that produce seven ears, each bearing a hundred grains. God gives multiple increase to whoever He wishes: He is limitless and all knowing
The example of those who spend their wealth in the way of Allah is like that of a grain, it sprouts into 7 ears, and each ear has 100 grains. Allah multiplies for whom He wills. And Allah is All-Sufficient, All-Knower
The likeness of those who expend their substance in the way of Allah is as the likeness of a grain that groweth seven ears and in each ear one hundred grains: and Allah multiplieth unto whomsoever He listeth. Allah is Bounteous, Knowing
The semblance of those who expend their wealth in the way of God is that of a grain of corn from which grow seven ears, each ear containing a hundred grains. Truly God increases for whomsoever He will, for God is infinite and all-wise
The example of those who spend their wealth unrequitedly out of their faith in Allah is like a single wheat seed that grows seven spikes, in each spike a hundred grains. And Allah multiplies it even more for whom He wills. Allah is the Wasi and the Aleem.
The metaphor of those who spend their wealth in the Way of Allah is that of a grain which produces seven ears; in every ear there are a hundred grains. Allah gives such multiplied increase to whomever He wills. Allah is All-Encompassing, All-Knowing.
The parable of those who spend their wealth in the way of Allah is that of a grain which grows seven ears, in every ear a hundred grains. Allah enhances severalfold whomever He wishes, and Allah is all-bounteous, all-knowing
The parable of those who spend their wealth in God’s cause is like that of a grain that sprouts seven ears, and in every ear there are a hundred grains. God multiplies for whom He wills. God is All-Embracing (with His mercy), All-Knowing
The attribute of those who spend their wealth in the cause of Allah is like the attribute of a grain (of corn) which sprouts seven ears, each ear bearing a hundred grains. And Allah multiplies further for whomsoever He pleases, for Allah is Bountiful, All-Knowing
The likeness of those who expend their wealth in the way of God is as the likeness of a grain of corn that sprouts seven ears, in every ear a hundred grains. So God multiplies unto whom He will; God is All-embracing, All-knowing
The example of those who spend their wealth in God's way is like a seed growing seven clusters, in each cluster one hundred seeds. God multiplies it for whom He wants. God is bountiful and knowledgeable.
The return on the money that people spend on charity, is similar in size to the return on a simple grain, which once planted, produces seven spikes, each spike producing one hundred grains. God thus returns back many folded to whoever he wills. God is Ample-Giving and the Most knowledgeable
The comparison of those who give their sustenance in the way of God is that of a grain of corn. It grows seven ears, and each ear has a hundred kernels. God gives abundant increase to whom He pleases, and God cares for all and He knows all things
The parable of those who spend their wealths in the way of Allah is that of a grain that has germinated seven ears; in each ear are a hundred grains. For Allah multiplies for whom He wills. And Allah is All-Embracing, All-Knowing.
The likeness of those who expend their wealth in God's way is as the likeness of a grain that grows to seven ears, in every ear a hundred grains, for God will double unto whom He pleases; for God both embraces and knows
The example of those who spend their wealth in Allah’s way is similar to that of a grain which has sprouted seven stalks and in each stalk are a hundred grains; and Allah may increase it still more than this, for whomever He wills; and Allah is Most Capable, All Knowing
The likeness of those who spend their wealth in the way of Allah is like a seed out of which grow seven ears and in each ear hundred seeds and Allah multiplies for whom He pleases and Allah is All-encompassing, All-knowing.
The similitude of those who lay out their substance for advancing the religion of God, is as a grain of corn which produceth seven ears, and in every ear an hundred grains; for God giveth twofold unto whom he pleaseth: God is bounteous and wise
The likeness of those who expend their wealth in Allah´s way is as the likeness of a grain that grows to seven ears, in every ear a hundred grains, for Allah will give many fold unto whom He pleases; for Allah is All-Embracing and All-Knowing
The example of those who give their wealth in the way of Allah is like a grain of corn that sprouts seven ears, in every ear a hundred grains. Allah multiplies to whom He will, Allah is the Embracer, the Knower
The likeness of those who expend their wealth for the cause of God, is that of a grain of corn which produceth seven ears, and in each ear a hundred grains; and God will multiply to whom He pleaseth: God is Liberal, Knowing
The example of those who spend their wealth in the cause of Allah is the example of a grain seed which grew many ears, in each ear being a hundred grains. And Allah increases for whom He thinks proper. And Allah (is) Omnipresent, Omniscient
A parable of those who spend their wealth in the way of God is like a parable of a grain. It puts forth seven ears of wheat. In every ear of wheat, a hundred grains. And God multiplies for whom He wills. And God is One Who is Extensive, Knowing.
The parable of those who invest their belongings for the sake of Allah is that of a grain of corn. It grows into seven ears, and each ear has a hundred grains. Allah gives multiple increases to whom He pleases. Allah is All-embracing, the All-knowing.
The parable of those who spend their wealth in the way of Allah is that of a grain that sprouts into seven ears, each bearing one hundred grains. Allah gives manifold increase to whom He wishes. Allah has boundless knowledge
The charity of those who expend their wealth in the way of Allah may be likened to a grain of corn, which produces seven ears and each ear yields a hundred grains. Likewise Allah develops manifold the charity of anyone He pleases, for He is All-Embracing, All-Wise
The parable of those who spend their wealth in the way of Allah is as the parable of a grain growing seven ears, in every ear a hundred grains. And Allah multiplies (further) for whom He pleases. And Allah is Ample-giving, Knowing
The likeness of those who spend their wealth in the way of Allah is as the likeness of a grain that grows (into) seven ears, in every ear a hundred grains, and Allah multiplies for whom He wills and Allah is Omnipresent (Ample-giving), Knowing.
Simile of those who spend their wealth in Allah's path is like a grain that sprouts into seven ears, each ear bearing one hundred grains. And Allah gives manifold increase unto whom He wills. And Allah has boundless reach, knowledge. ,
The example of those who spend their wealth in the way of Allah is like (that) grain out of which seven ears shoot forth. (And then) each ear bears a hundred grains (i.e., they are rewarded seven hundred times). And Allah multiplies (still more) for whom He likes. And Allah is Infinite, All-Knowing
The example of those who spend their money in the cause of God is like a seed that sprouts forth seven pods, in each pod there is one hundred seeds; and God multiplies for whoever He chooses, and God is Encompassing, Knowledgeable
The example of those who spend their money in the cause of God is like a seed that sprouts forth seven pods, in each pod there is one hundred seeds; and God multiplies for whoever He chooses, and God is Encompassing, Knowledgeable.
The example of those who spend their money in the cause of God is like a seed that sprouts forth seven pods, in each pod there is one hundred seeds; and God multiplies for whoever He chooses, and God is Encompassing, Knowledgeable.
(The) example/proverb (of) those who spend their properties/wealth in God's way/sake (is) as/like (the) example/proverb of a seed/grain (that) sprouted/grew seven ears/spikes , in every ear/spike (are) one hundred grain(s)/seed(s), and God doubles/multiplies for whom He wills/wants, and God (is) rich/abundant ,knowledgeable
THE PARABLE of those who spend their possessions for the sake of God is that of a grain out of which grow seven ears, in every ear a hundred grains: for God grants manifold increase unto whom He wills; and God is infinite, all-knowing
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The likeness of (the ones) who expend their riches in the way of Allah is as the likeness of a grain that grows seven ears, in every ear a hundred grains. And Allah gives manifoldly to whomever He decides; and Allah is Ever-Embracing, Ever-Knowing
The likeness of those who spend their wealth in Allah's way is as the likeness of a grain which groweth seven ears, in every ear a hundred grains. Allah giveth increase manifold to whom He will. Allah is All-Embracing, All-Knowing
Spending money for the cause of God is as the seed from which seven ears may grow, each bearing one hundred grains. God gives in multiples to those whom He wants. God is Munificent and All-knowing
The example of those who spend in the way of Allah is just like a grain that produced seven ears, each ear having a hundred grains, and Allah multiplies (the reward) for whom He wills. Allah is All-Embracing, All-Knowing
The parable of those who expend their money on (serving) the cause of Allâh is as the parable of a grain growing seven ears, in every ear a hundred grains. Allâh multiplies for whom He wills. Allâh is All-Embracing, All-Knowing.
The example of those who spend their wealth in the path of Allah, is that of a kernel (of corn). Each seed (when sown) grows seven ears of corn. Each ear has a hundred kernels in it. Allah increases (the good deed) manifolds for whomever He wants. Allah is the Infinite, the most Aware
The parable of those who spend their money in the cause of Allâh is as the parable of a grain growing seven ears, in every ear a hundred grains. Allâh multiplies for whom He wills. Allâh is All-Embracing, All-Knowing.
The example of those who spend of their wealth in divine service is similar to sown individual grains of corn growing seven auricles, each auricle carrying a hundred grains. And Allah thankfully reimburses multi-fold to whom He will, and Allah is Wasi‘un, His grace abounds in the universe, and He is Alimun
Those people who spend their wealth in Allah’s way are like a grain that sprouts into seven ears, each ear has a hundred seeds, and Allah will multiply it for them many times more as He pleases.at Allah is The Vast, The Knowing
The example of those who spend their wealth in the cause of Allah is that of a grain that sprouts into seven ears, each bearing one hundred grains. And Allah multiplies ˹the reward even more˺ to whoever He wills. For Allah is All-Bountiful, All-Knowing.
The example of those who spend their wealth in the way of Allah is like that of a seed which grows seven ears, each ear containing a hundred seeds, and Allah gives increase for whom He pleases, and Allah is generous and knows.
Those that give their wealth for the cause of God can be compared to a grain of corn which brings forth seven ears, each bearing a hundred grains. God gives more and more to whom He will; God is munificent and all-knowing
The example of those who spend their monies in the cause of GOD is that of a grain that produces seven spikes, with a hundred grains in each spike. GOD multiplies this manifold for whomever He wills. GOD is Bounteous, Knower.
Those who contribute their money in God's way are like a seed that sprouts seven heads, in each of which are a hundred grains. God grants such multiple increase to whom He wills. God is Infinite and All-Knowing.
Those who contribute their money in God’s way are like a seed that sprouts seven heads, in each of which are a hundred grains. God grants such multiple increases to whom He wills. God is Infinite and All-Knowing.
The example of those who spend their money in Allah’s pathway is the example of a grain that produces seven spikes; in each spike is a hundred grains. And Allah multiplies for whom He wills. And Allah is all-Encompassing, Knowledgeable.
The likeness of those who spend their property in the way of Allah is as the likeness of a grain (of corn) that grows seven ears, (with) a hundred grains in every ear. And Allah multiplies (in abundance) for whom He wills; and Allah is All-Embracing, All-Knowing
Not available
(In training their peoples, all Messengers of Allah advised them that) spending their wealth in the Cause of Allah is like sowing a seed that brings numerous shoots; each shoot with a hundred grains. This is how Allah's Law of Requital rewards men and women. Allah is Infinite, All-Knowing
The parable of those who spend their property in the way of Allah is as the parable of a grain growing seven ears (with) a hundred grains in every ear; and Allah multiplies for whom He pleases; and Allah is Ample-giving, Knowin
The similitude of those who spend their wealth in the way of ALLAH is like the similitude of a grain of corn which grows seven ears, in each ear a hundred grains. And ALLAH multiplies it further for whomsoever HE pleases and ALLAH is Bountiful, All-Knowing
The parable of those who spend their wealth in the way of God is that of a grain that grows seven ears, in every ear a hundred grains. And God multiplies for whomsoever He will, and God is All-Encompassing, Knowing
The parable of those who spend what they own in the way of Allah is that of a grain of corn: It grows seven ears, and each ear has a hundred grains. Allah gives increase many times over to whom He pleases; And Allah is Enough (Wasi’), All Knowing (Aleem)
The likeness of those who spend their wealth in God’s path is like a seed that sprouts seven ears, each ear bearing a hundred grains. God multiplies for whom He wills. God is All-Encompassing, All-Knowing.
The parable of those who spend their wealth in God's way is that of a grain that produces seven spikes; in each spike is a hundred grains. God multiplies for whom He wills. God is Bounteous and Knowing.
The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is all-Encompassing and Knowing
The similitude of those who spend their wealth in God's way is as the similitude of a grain that grows to seven ears, in every ear a hundred grains, and God will double unto whom He wills; and God is immense, knowing.
The parable of those who spend their substance in the way of God is that of a grain of corn: it groweth seven ears, and each ear Hath a hundred grains. God giveth manifold increase to whom He pleaseth: And God careth for all and He knoweth all things
The parable of those who spend their substance in the way of Allah is that of a grain of corn: it groweth seven ears, and each ear Hath a hundred grains. Allah giveth manifold increase to whom He pleaseth: And Allah careth for all and He knoweth all things
ٱلَّذِینَ یُنفِقُونَ أَمۡوَ ٰلَهُمۡ فِی سَبِیلِ ٱللَّهِ ثُمَّ لَا یُتۡبِعُونَ مَاۤ أَنفَقُوا۟ مَنࣰّا وَلَاۤ أَذࣰى لَّهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَیۡهِمۡ وَلَا هُمۡ یَحۡزَنُونَ ٢٦٢
Those who spend their wealth in God’s cause, and do not follow their spending with reminders of their benevolence or hurtful words, will have their rewards with their Lord: no fear for them, nor will they grieve
Those who spend their wealth in the way of Allah, and they don’t follow up what they spent with reminder of generosity or injure them (feeling of the recipients), their reward is with their Lord. There is no fear on them, nor shall they grieve.
Those who expend their riches in the way of Allah and thereafter follow not that which they have expended with the laying of an obligation or with hurt, for them shall be their hire with their Lord; and no fear shall come on them, nor shall they grieve
Those who spend in the way of God, and having spent do not boast or give pain (by word or deed), will get their reward from their Lord, and will neither have fear nor regret
Those who, out of their faith in Allah, unrequitedly spend their wealth on people, and who don’t remind and taunt people with it later, will have special rewards in the sight of their Rabb (the compositions of Names constituting the essence of their being). They will have nothing to fear or grieve.
Those who spend their wealth in the Way of Allah, and then do not follow what they have spent by demands for gratitude or insulting words will have their reward with their Lord. They will feel no fear and will know no sorrow.
Those who spend their wealth in the way of Allah and then do not follow up what they have spent with reproaches and affronts, they shall have their reward near their Lord, and they will have no fear, nor will they grieve
Those who spend their wealth in God’s cause and then do not follow up what they have spent with putting (the receiver) under obligation and taunting, their reward is with their Lord, and they will have no fear, nor will they grieve
Those who spend their wealth in the cause of Allah, then follow not up what they have spent with a show of obligation, nor (with) injury, they shall have their reward with their Lord. They shall have no cause of fear, nor shall they ever grieve
Those who expend their wealth in the way of God then follow not up what they have expended with reproach and injury, their wage is with their Lord, and no fear shall be on them, neither shall they sorrow
Those who spend their wealth in God's way, and do not follow their spending with bragging and insult (and annoyance) have their reward with their Lord and they shall have no fear and no sadness.
Those who sincerely spend their money in the cause of God, and do not make a big deal of it, will be generously rewarded by their Lord; they will not be sorry nor will they griev
Those who give their sustenance in the cause of God, and do not follow up their gifts with reminders of their generosity or with injury, for them, their reward is with their Lord. Upon them should be no fear, nor shall they grieve
Those who spend their wealths in the way of Allah and then do not follow up what they have spent with any reminder or any harm—their reward is with their Lord, and no fear shall be upon them nor shall they grieve.
Those who expend their wealth in God's way, then do not follow up what they expend by taunting with it and by annoyance, these have their hire with their Lord, and no fear is on them, neither shall they grieve
Those who spend their wealth in Allah’s way and thereafter do not express favour nor cause injury (hurt the recipient’s feelings), their reward is with their Lord; there shall be no fear upon them nor shall they grieve
Those who spend their wealth in the way of Allah and then do not follow that which they have spent with bragging nor with injurious statements, for them is their reward with their Lord and there is no fear upon them nor will they grieve.
They who lay out their substance for the religion of God, and afterwards follow not what they have so laid out by reproaches or mischief, they shall have their reward with their Lord; upon them shall no fear come, neither shall they be grieved
Those who expend their wealth in Allah´s way, then do not follow it up by taunting and by annoyance, these have their reward with their Lord, and no fear is on them, neither shall they grieve
Those who spend their wealth in the way of Allah and do not follow their spending with reproach and insults shall be rewarded by their Lord; they shall have nothing to fear or to regret
They who expend their wealth for the cause of God, and never follow what they have laid out with reproaches or harm, shall have their reward with their Lord; no fear shall come upon them, neither shall they be put to grief
Those who spend their wealth in the cause of Allah, then do not follow up what they spent with show of generosity or insult, for them their reward is with their Nourisher-Sustainer. And there shall be no apprehension to them nor shall they be down with depression and anxiety
Those who spend their wealth in the way of God and, again, pursue not what they spent with reproachful reminders nor injury, the compensation for them is with their Lord. And there will be neither fear in them nor will they feel remorse.
Some people invest their belongings for the sake of Allah. They do not follow their donations with reminders of their generosity or with insults. They have a reward with their Lord. They will suffer no fear or grief.
Those who spend their wealth in the cause of Allah and do not follow their charity with reminders of their generosity or injure the feeling of the recipient, shall get their reward from their Lord; they shall have nothing to fear or to regret
Those people who expend their wealth in the way of Allah, and then do not follow up their charity with reminders of their generosity nor injure the feelings of the recipient, shall get their reward from their Lord; they will have no fear and no sorrow of any kind
Those who spend their wealth in the way of Allah, then follow not up what they have spent with reproach or injury, their reward is with their Lord, and they shall have no fear nor shall they grieve
Those who spend their wealth in the way of Allah, then do not follow what they spend, by stressing their obligation and annoyance, for them is their reward with their Fosterer, and there will neither be any fear on them nor will they grieve.
Those who spend their worldly possessions in Allah's path and follow not what they spend with boastfulness and insult — for them is their reward with their Lord; they shall have no fear, nor shall they grieve.
Those who spend their wealth in the cause of Allah, and then do not follow up their spending by reminding of their benevolence or by hurting, there is reward for them with their Lord. And (on the Day of Resurrection) they will have no fear, nor will they grieve
Those who spend their money in the cause of God, then they do not follow what they have spent with either insult or harm; they will have their reward with their Lord, there is no fear over them nor will they grieve
Those who spend their money in the cause of God, then they do not follow what they have spent with either insult or harm; they will have their recompense with their Lord, there is no fear over them nor will they grieve.
Those who spend their money in the cause of God, then they do not follow what they have spent with either insult or harm; they will have their recompense with their Lord, there is no fear over them nor will they grieve.
Those who spend their properties/wealths in God's way/sake , then they do not follow what they spend (by) bragging , and nor mild harm , for them (is) their reward/wage at their Lord, and no fear on them and nor they be sad/grieving
They who spend their possessions for the sake of God and do not thereafter mar their spending by stressing their own benevolence and hurting [the feelings of the needy] shall have their reward with 'their Sustainer, and no fear need they have, and neither shall they grieve
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(The ones) who expend their riches in the way of Allah (and) thereafter do not follow up whatever they have expended with reproach or hurt, have their reward in the Providence of their Lord, and no fear will be upon them, neither will they grieve
Those who spend their wealth for the cause of Allah and afterward make not reproach and injury to follow that which they have spent; their reward is with their Lord, and there shall no fear come upon them, neither shall they grieve
Those who spend their property for the cause of God and do not make the recipient feel obliged or insulted shall receive their reward from God. They will have no fear nor will they be grieved
Those who spend their wealth in the way of Allah, then do not make their spending followed by boasting about favour, or with causing hurt,__ they have their reward with their Lord and there is no fear for them nor shall they grieve
Those who expend their money on (serving) the cause of Allâh and follow not up what they have spent with reproach or injury will have their reward from their Lord. There will come no fear on them, neither will they ever grieve.
Those who spend their wealth in the path of Allah _ (provided) they do not, afterwards, inflict abuse (on the recipients of charity) by bragging and boasting about their generosity _ shall have their reward with their Lord. They shall not have any fear, nor shall they ever grieve
As for those who spend their wealth in the cause of Allâh then do not follow up what they have spent with reproach or injury, they will have their reward from their Lord. There will come no fear on them, neither will they ever grieve.
Those who spend of their wealth in divine service and do not later remind the recipient reproachfully of past favours contributing to his mental anguish shall receive their reward in heaven, they shall have no basis for alarm nor shall fear or dread fall upon them nor shall they grieve
Those who spend their wealth in the way of Allah and do not follow it up by reminding the recipients of the favour, or causing them offence, shall have reward from their Lord: they shall neither fear nor grieve.
Those who spend their wealth in the cause of Allah and do not follow their charity with reminders of their generosity or hurtful words—they will get their reward from their Lord, and there will be no fear for them, nor will they grieve.
Those who spend their wealth in the way of Allah without following their expenditure with reproach and insult, they will have their reward with their Lord and shall have no fear nor worry.
Those that give their wealth for the cause of God and do not follow their almsgiving with taunts and insults shall be rewarded by their Lord; they shall have nothing to fear or to regret
Those who spend their money in the cause of GOD, then do not follow their charity with insult or harm, will receive their recompense from their Lord; they have nothing to fear, nor will they grieve.
Those who spend their money in God's way and then do not follow what they spend with reproach or harm will have a reward from their Lord. They will neither fear nor grieve.
Those who spend their money in God’s way and then do not follow what they spend with reproach or harm will be rewarded by their Lord. They will neither fear nor grieve.
Those who spend their money in Allah’s pathway, and then do not follow up what they spent with reminders of their generosity or hurt will have their wage with their Lord and there is no fear on them, nor are they grieving.
Those who spend their property in the way of Allah, (and) thereafter, do not follow up what they have spent by reproach and with injury, for them shall be their reward with their Lord, and no fear shall be upon them, nor shall they grieve.
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Those who spend their wealth in the Cause of Allah, must remember that they have not obliged any persons. Therefore they do not afflict them with reminders of their generosity ((17:26), (30:38)). Their reward is with their Lord. (The society will return their generosity in this life as well). There will be no fear for them from without, nor grief will touch them from within
(As for) those who spend their property in the way of Allah, then do not follow up what they have spent with reproach or injury, they shall have their reward from their Lord, and they shall have no fear nor shall they grieve
They who spend their wealth in the way of ALLAH, then follow not up what they have spent with taunt or injury, for them is their reward with their Lord, and they shall have no fear, nor shall they grieve
Those who spend their wealth in the way of God and then follow not what they spent with preening or injury shall have their reward with their Lord, and no fear shall come upon them, nor shall they grieve
Those who spend what they own in the cause of Allah, and do not follow up their gifts with reminders of their generosity, or with injury— For those their reward is with their Lord: On them shall be no fear, and they shall not be in grieve
Those who spend their wealth in God’s way, and don’t follow their gifts with reminders or with harm, will have their reward with their Lord. They will have no fear, nor will they grieve.
Those who spend their wealth in the way of God, and then do not follow up what they spent with reminders of their generosity or with insults, will have their reward with their Lord—they have nothing to fear, nor shall they grieve
Those who spend their wealth in the way of Allah and then do not follow up what they have spent with reminders [of it] or [other] injury will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve
Those who spend their wealth in God's way, then do not follow up what they expend by taunting with it and by annoyance, for them their reward is with their Lord, and no fear is on them, and they will not grieve.
Those who spend their substance in the cause of God, and follow not up their gifts with reminders of their generosity or with injury,-for them their reward is with their Lord: on them shall be no fear, nor shall they grieve
Those who spend their substance in the cause of Allah, and follow not up their gifts with reminders of their generosity or with injury,-for them their reward is with their Lord: on them shall be no fear, nor shall they grieve
۞ قَوۡلࣱ مَّعۡرُوفࣱ وَمَغۡفِرَةٌ خَیۡرࣱ مِّن صَدَقَةࣲ یَتۡبَعُهَاۤ أَذࣰىۗ وَٱللَّهُ غَنِیٌّ حَلِیمࣱ ٢٦٣
A kind word and forgiveness is better than a charitable deed followed by hurtful [words]: God is self-sufficient, forbearing
Kind words and forgiving (of faults) are better than charity which is followed by injury. And Allah is Rich (free from all needs), Forbearing.
A reputable word and forgiveness are better than an alms which hurt followeth; and Allah is Self-Sufficient, Forbearing
Saying a word that is kind, and forgiving is better than charity that hurts. (Do not forget that) God is affluent and kind
A kind word and to cover a fault is better than a charity followed by offence. Allah is the Ghani and the Halim.
Correct and courteous words accompanied by forgiveness are better than sadaqa followed by insulting words. Allah is Rich Beyond Need, All-Forbearing.
An honourable word with pardon is better than a charity followed by affront. Allah is all-sufficient, most forbearing
A kind word and forgiving (people’s faults) are better than almsgiving followed by taunting. God is All-Wealthy and Self-Sufficient, (absolutely independent of the charity of people), All-Clement (Who shows no haste in punishing.
A fair word and forbearance are better than charity followed by injury. Indeed, Allah is Self-Sufficient (having no want), Ever Forbearing
Honourable words, and forgiveness, are better than a freewill offering followed by injury; and God is All-sufficient, All-clement
Nice word and forgiveness are better than charity that is followed by insult (and annoyance). God is rich (without need) and patient.
Kind words and forgiving people’s faults is much better than a charitable action followed by a cutting remark. God is the wealthiest; He is not in need of any one and is the Most Tolerant
Kind words and the covering of faults are better than charity followed by injury. But God is free of all wants, and He is Enduring
A kind word and forgiveness are better than a donation followed by hurtfulness. For Allah is Self-Sufficient, Forbearing.
Kind speech and pardon are better than almsgiving followed by annoyance, and God is rich and clement
Speaking kind words and pardoning are better than charity followed by injury; and Allah is the Independent, Most Forbearing
A word of kindness and forgiveness are better than a charity followed by injurious statements and Allah is All-self-sufficient, All-magnanimous.
A fait speech, and to forgive, is better than alms followed by mischief. God is rich and merciful
Kind speech and pardon are better than almsgiving followed by injury. Allah is Absolute and Clement
A kind word and forgiveness is better than charity followed by injury. Allah is the Clement
A kind speech and forgiveness is better than alms followed by injury. God is Rich, Clement
Desirable words and forgiveness are better than Sadaqa to which follows an injury. And Allah is Free of all wants, Most Forbearing
An honorable saying and forgiveness are better than charity succeeded by injury. And God is Sufficient, Forbearing.
Kind words and discretion about faults are better than charity followed by injury. Allah is Independent, Most Tolerant.
Kind words and forgiveness are better than charity followed by injury. Allah is Self-sufficient, Forbearing
A kind word and forbearance is better than that charity which is followed up by insult or injury. Allah is Self-Sufficient and Forbearing
A kind word with forgiveness is better than charity followed by injury. And Allah is Self-sufficient, Forbearing
Recognised (good) speech and protective forgiveness are better than charity followed by annoyance, and Allah is Independent, Clement.
Kind words and forgiveness are better than giving of poor-due that is followed by hurtful conduct. And Allah is Self-sufficient, Gentle and Kind.
Polite conversation (with the needy) and extending tolerance are far better than charity followed by injuring (his) heart. And Allah is Self-Sufficient, Forbearing
Kind words and forgiveness is far better than a charity that is followed by harm. God is Rich, Compassionate
Kind words and forgiveness are far better than a charity that is followed by harm. God is Rich, Compassionate.
Kind words and forgiveness are far better than a charity that is followed by harm. God is Rich, Compassionate.
(A) saying/word (of) kindness and forgiveness (is) better from (than) (a) charity following it mild harm, and God (is) rich, clement
A kind word and the veiling of another's want is better than a charitable deed followed by hurt; and God is self-sufficient, forbearing
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A beneficent saying and forgiveness are more charitable than a donation followed by hurt. And Allah is Ever-Affluent, (Literally: Ever-Rich) Ever-Forbearing
A kind word with forgiveness is better than almsgiving followed by injury. Allah is Absolute, Clement
Instructive words and forgiveness are better than charity that may cause an insult to the recipient. God is Rich and Forbearing
A graceful word and forgiving is better than charity followed by causing hurt. Allah is All-Independent, Forbearing
Kind words and seeking forgiveness are better than almsgiving followed by injury. Allâh is All-Sufficient, All-Forbearing.
A kind and courteous word and forgiveness is (much) better than the charity, that is followed by (such an emotional) abuse. Allah is free of all wants, and the most Forbearing
Kind words and seeking forgiveness are better than almsgiving followed by injury. Allâh is All-Sufficient, All-Forbearing.
In fact, a kind word of friendliness and forgiveness is far better than benevolence followed by reproach inducing mental anguish, and Allah is Independent, Ghaniyun (Absolute) and Halimun
A kind word and forgiveness are far better than charity that is followed by an insult. Allah is Self-Sufficient and Most Gentle.
Kind words and forgiveness are better than charity followed by injury. And Allah is Self-Sufficient, Most Forbearing.
An appropriate word and forgiveness are better than charity followed by insult, and Allah is rich and gentle.
A kind word with forgiveness is better than charity followed by insult. God is self-sufficient and gracious
Kind words and compassion are better than a charity that is followed by insult. GOD is Rich, Clement.
A kind word and forgiveness are better than charity followed by hurt. God is Rich beyond need and Forbearing.
A kind word and forgiveness are better than charity followed by hurt. God is Rich beyond need and Forbearing.
A well-known saying and forgiveness are goodness than, alms followed by hurt. And Allah is Rich, A Clement.
A kind word and forgiveness is better than a charity that is followed by injury, and Allah is Self-sufficient, Forbearing
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Kind words and respecting people's honor is better than charity coupled with injury. Allah, the Rich, the Clement, provides everyone without return or obligation
Kind speech and forgiveness is better than charity followed by injury; and Allah is Self-sufficient, Forbearing
A kind word and forgiveness are better than charity followed by injury. And ALLAH is Self-Sufficient, Forbearing
An honorable word and forgiveness are better than an act of charity followed by injury. And God is Self-Sufficient, Clement
Kind words and the overlooking of faults are better than charity followed by injury. Allah is Free of all wants (Ghani), (and He is) Most Forbearing (Haleem)
Kind words and forgiveness are better than charity followed by harm. God is Rich, Forbearing.
Kind words and forgiveness are better than charity followed by insults. God is Rich and Clement
Kind speech and forgiveness are better than charity followed by injury. And Allah is Free of need and Forbearing
Kind speech and forgiveness are better than charity followed by annoyance, and God is rich, clement.
Kind words and the covering of faults are better than charity followed by injury. God is free of all wants, and He is Most-Forbearing
Kind words and the covering of faults are better than charity followed by injury. Allah is free of all wants, and He is Most-Forbearing
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ لَا تُبۡطِلُوا۟ صَدَقَـٰتِكُم بِٱلۡمَنِّ وَٱلۡأَذَىٰ كَٱلَّذِی یُنفِقُ مَالَهُۥ رِئَاۤءَ ٱلنَّاسِ وَلَا یُؤۡمِنُ بِٱللَّهِ وَٱلۡیَوۡمِ ٱلۡءَاخِرِۖ فَمَثَلُهُۥ كَمَثَلِ صَفۡوَانٍ عَلَیۡهِ تُرَابࣱ فَأَصَابَهُۥ وَابِلࣱ فَتَرَكَهُۥ صَلۡدࣰاۖ لَّا یَقۡدِرُونَ عَلَىٰ شَیۡءࣲ مِّمَّا كَسَبُوا۟ۗ وَٱللَّهُ لَا یَهۡدِی ٱلۡقَوۡمَ ٱلۡكَـٰفِرِینَ ٢٦٤
You who believe, do not cancel out your charitable deeds with reminders and hurtful words, like someone who spends his wealth only to be seen by people, not believing in God and the Last Day. Such a person is like a rock with earth on it: heavy rain falls and leaves it completely bare. Such people get no rewards for their works: God does not guide the disbelievers
O you who believe! Don’t render in vain your charity by reminder of generosity or by injury (feelings of recipients), like those who spend their wealth to be seen by people, and don’t believe in Allah, nor the Last Day. Their example is like a smooth rock with dust over it; and when heavy rain falls on it, leaves it bare. They have no control over anything (reward) which they have earned. Allah does not guide the disbelievers.
O O Ye who believe! make not your alms void by laying an obligation and by hurt, like unto him who expendeth his substance to be seen of men, and believeth not in Allah and the Last Day. The likeness of him is as the likeness of a smooth stone whereon is dust; a heavy rain falleth upon it, and leaveth it bare. They shall not have power over aught of that which they have earned and Allah shall not guide the disbelieving people
O believers, do not nullify your charity by giving to oblige and flaunting (your favours) like a man who spends of his wealth only to show off, but does not believe in God and the Last Day. His semblance is that of a rock covered with earth which is washed away by rain exposing the hard rock bare. So they gain nothing from their earnings. God does not guide a people who do not believe
O believers, do not cancel your charities by taunting and hurting people with it, as do those who spend their wealth only to be seen (to make a name) and do not believe in Allah and the eternal life to come with the meaning of the letter B. Their example is like a rock covered with some earth, and when it rains the earth is gone and the rock is left bare. They will gain nothing from what they earn. Allah does not guide (enable the realization of their essential reality) those who deny the truth.
You who have iman! do not nullify your sadaqa by demands for gratitude or insulting words, like him who spends his wealth, showing off to people and not having iman in Allah and the Last Day. His likeness is that of a smooth rock coated with soil, which, when heavy rain falls on it, is left stripped bare. They have no power over anything they have earned. Allah does not guide kafir people.
O you who have faith! Do not render your charities void by reproaches and affronts, like those who spend their wealth to be seen by people and have no faith in Allah and the Last Day. Their parable is that of a rock covered with soil: a downpour strikes it, leaving it bare. They have no power over anything of what they have earned, and Allah does not guide the faithless lot
O you who believe! Render not vain your almsgiving by putting (the receiver) under an obligation and taunting – like him who spends his wealth to show off to people and be praised by them, and believes not in God and the Last Day. The parable of his spending is that of a rock on which there is soil; a heavy rain falls upon it, and leaves it barren. They have no power (control) over what they have earned. God guides not such disbelieving people (to attain their goals)
O you who believe! Do not render void your charities by (a show of) obligation and injury, like him who spends his wealth to be seen by people and does not believe in Allah and the Last Day. So his case is like the case of a smooth rock with some soil thereon, when heavy rain hits it leaves it bare and hard. They shall not be able to gain anything of what they accomplished. And Allah does not guide such disbelieving people to the way of success
O believers, void not your freewill offerings with reproach and injury, as one who expends of his substance to show off to men and believes not in God and the Last Day. The likeness of him is as the likeness of a smooth rock on which is soil, and a torrent smites it, and leaves it barren. They have no power over anything that they have earned. God guides not the people of the unbelievers
You who believe, do not make your charities worthless by bragging and insult (and annoyance), like someone who spends his wealth to be seen by people while he does not believe in God and the Last Day. His example is like a smooth rock with dust on it, then a heavy rain falls on it and leaves it bare (with no dust on it), they are not able (to benefit) from anything that they have done. And God does not guide the disbelieving people.
A believer should not spoil his charity by making a big deal of it up to the point that it hurts its receiver. Those who spend on charity in order to be seen in fact do not believe neither in God nor the Day of Resurrection. They are as barren as a rock with a little bit of soil on which looses its productive capacity once the rain washes the soil. They gain nothing from their charity as God does not guide the disbelievers
O you who believe, do not cancel out your charity with reminders of your generosity or by insults, like one who gives their sustenance to be seen by people, but believe neither in God nor in the Last Day. His similitude is like a hard, barren rock, on which is a little soil. On it falls heavy rain which leaves it a bare stone. They will be able to do nothing with what they have earned, and God does not guide those who do not believe
O you who have attained faith, do not nullify your donations with reminders and hurtfulness, like one who spends his wealth for show in front of people and does not believe in Allah and the Last Day. His likeness is that of a smooth rock with dust upon it, then a heavy rain struck it and left it bare. They have no power to retain anything of what they have earned. For Allah does not guide the denying people.
O ye who believe! make not your almsgiving vain by taunts and annoyance, like him who expends what he has for the sake of appearances before men, and believes not in God and the last day; for his likeness is as the likeness of a flint with soil upon it, and a heavy shower falls on it and leaves it bare rock; they can do nought with what they earn, for God guides not the misbelieving folk
O People who Believe! Do not invalidate your charity by expressing favour and causing injury - like one who spends his wealth for people to see, and does not believe in Allah and the Last Day; his example is similar to that of a rock covered with dust and hard rain fell on it, leaving it as a bare rock; they shall get no control over (or benefit from) anything they have earned; and Allah does not guide the disbelievers
O you who believe! Do not void your charities by the bragging and the injurious statements; like one who spends his wealth for show off to men and does not believe in Allah and in the last day. So his likeness is like that of a rock whereupon there is dust and heavy torrent hits it and leaves it bare and smooth. They have no power in aught over all that they had earned and Allah does not guide the people who are the disbelievers.
O true believers, make not your alms of none effect by reproaching, or mischief, as he who layeth out what he hath to appear unto men to give alms, and believeth not in God and the last day. The likeness of such a one, is as a flint covered with earth, on which a violent rain falleth, and leaveth it hard. They cannot prosper in any thing which they have gained, for God directeth not the unbelieving people
O you who believe! Make not your almsgiving vain by reproach (or reminders of your generosity) and injury, like him who expends what he has for the sake of appearances before men, and believes not in Allah and the Last Day; for his likeness is as the lik
Believers, do not annul your charitable giving with reproach and hurt, like he who spends his wealth to show off to the people and believes neither in Allah nor in the Last Day. His likeness is as a smooth rock covered with dust, if a heavy rain strikes it, it leaves it bare. They have no power over what they have earned. Allah does not guide the nation, the unbelievers
O ye who believe! make not your alms void by reproaches and injury, like him who spendeth his substance to be seen of men, and believeth not in God and in the latter day. The likeness of such an one is that of a rock with a thin soil upon it, on which a heavy rain falleth but leaveth it hard: No profit from their works shall they be able to gain; for God guideth not the unbelieving people
O you people who have Believed! Do not make of no effect your Sadaqat by reminders of generosity or acts of insult: like that who spends his wealth to be seen of men and he does not Believe in Allah and the Last Day. His likeness is the likeness of a smooth rock on which is dust; on it fell heavy rain which left it bare. They will not be able to utilize anything out of what they earned. And Allah guides not the nation of disbelievers
O those who believed! Render not untrue your charities with reproachful reminders nor injury like he who spends of his wealth to show off to humanity, and believes not in God and the Last Day. His parable is like the parable of a smooth rock. Over it is earth dust. A heavy downpour lit on it, and left it bare. They have no power over anything of what they earned and God guides not the ungrateful folk.
O Believers, do not void your acts of charity by reminders of your generosity or by injury. Don’t be like those who donate in order to be seen by others and do not even believe in Allah or the last day. They are, in simile, a hard, barren rock on which is a little soil. Heavy rain falls on it, and nothing is left but a bare stone. They will not be able to do any good with their earnings. Allah does not guide those who reject faith.
O believers! Do not make your charity worthless by reminders of your generosity or by injury to the recipients feelings, like those who spend their wealth to be seen by people and believe neither in Allah nor in the Last Day. Their parable is like a hard barren rock covered with a thin layer of soil; a heavy rain falls, leaving it just a bare stone. Such people will not gain any reward that they thought they had earned. Allah does not guide the unbelievers
O Believers, do not spoil your charity by taunts and injury to the recipients like the one who practises charity to be seen by men, while he neither believes in Allah nor in the Last Day. His charity may be likened to the rainfall on a rock which had only a thin layer of soil upon it. When heavy rain fell on it, the whole of the soil washed away and the rock was left bare Such people do not gain the reward they imagine they have earned by their seeming charity; Allah does not show the Right Way to the ungrateful
O you who believe, make not your charity worthless by reproach and injury, like him who spends his wealth to be seen of men and believes not in Allah and the Last Day. So His parable is as the parable of a smooth rock with earth upon it, then heavy rain falls upon it, so it leaves it bare! They are not able to gain anything of that which they earn. And Allah guides not the disbelieving people
O you who believe ! do not make your charity worthless by stressing your obligation and annoying (those whom you give charity), like him who spends his wealth to be seen by people and does not believe in Allah and the period hereafter; then the likeness of him is like the likeness of the rock over which is soil, when heavy rain falls on it, then it leaves it smooth. They will not have power over anything of that which they earned (that is, their charity will be worthless), and Allah does not guide a people who are infidels.
O you believers! Make not your offerings of obligatory charity null and void with boastfulness/bragging and insulth, like he who spends his wealth only to show off to people and who believes neither in Allah nor in the Last Day. His simile is like a barren rock covered with soil; then a heavy shower of rain lashes it and leaves it bare. Such people can do nothing with what they have earned.hAnd Allah does not guide the people who suppress the Truth
O believers! Do not ruin your charity donations (later) by taunts of doing favour and hurting feelings like the one who gives charity to show off his wealth to the people and believes in neither Allah nor the Last Day. His case is like a smooth rock covered with a thin coat of soil. Then heavy rain falls on it, washes it clean and leaves it (the same) bare and hard (rock). So these (pretentious people) shall get nothing out of their earning. And Allah does not guide the disbelievers
O you who believe, do not nullify your charities with insult and harm; like the one who spends his money in vanity to show the people, and he does not believe in God and the Last Day. His example is like a stone on which there is dust, then it is subjected to heavy rain which leaves it bare. They cannot do anything with what they earned; and God does not guide the rejecting people
O you who believe, do not nullify your charities with insult and harm; like the one who spends his money in vanity to show off to the people, and he does not believe in God and the Last Day. His example is like a stone on which there is dust, then it is subjected to a heavy rain which leaves it bare. They cannot do anything with what they have earned; and God does not guide the rejecting people.
O you who believe, do not nullify your charities with insult and harm; like one who spends his money to show off to the people, and he does not believe in God and the Last Day. His example is like a stone on which there is dirt, then it is subjected to a heavy rain which leaves it bare. They cannot do anything with what they have earned; and God does not guide the rejecting people.
You, you those who believed, do not waste/cancel your charities with the bragging and the mild harm, as that who spends his property/wealth showing off/pretending (to) the people, and does not believe with God, and the Day the Last/Resurrection Day, so his example/proverb (is as the) example (of) a smooth rock , on it (is) dust/earth, so struck it a heavy rain , so it left it hard/smooth , they are not capable on a thing from what they gathered/earned , and God does not guide the nation, the disbelieving
O you who have attained to faith! Do not deprive your charitable deeds of all worth by stressing your own benevolence and hurting [the feelings of the needy], as does he who spends his wealth only to be seen and praised by men, and believes not in God and the Last Day: for his parable is that of a smooth rock with [a little] earth upon it - and then a rainstorm smites it and leaves it hard and bare. Such as these shall have no gain whatever from all their [good] works: for God does not guide people who refuse to acknowledge the truth
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O you have believed, do not void your donations with obliging (reproach) and hurt, as one who expends his wealth (for the sake) of showing off to mankind and does not believe in Allah and the Last Day. So, the likeness of him is as the likeness of a smooth rock on which is dust, then a shower hits (Literally: afflicts) it; so it leaves (the rock) solid. They are unable (to do) anything with whatever they have earned; and Allah does not guide the disbelieving people
O ye who believe! Render not vain your almsgiving by reproach and injury, like him who spendeth his wealth only to be seen of men and believeth not in Allah and the Last Day. His likeness is as the likeness of a rock whereon is dust of earth; a rainstorm smiteth it, leaving it smooth and bare. They have no control of aught of that which they have gained. Allah guideth not the disbelieving folk
Believers, do not make your charities fruitless by reproachfully reminding the recipient of your favor or making them feel insulted, like the one who spends his property to show off and who has no faith in God or belief in the Day of Judgment. The example of his deed is as though some soil has gathered on a rock and after a rain fall it turns hard and barren. Such people can not benefit from what they have earned. God does not guide the unbelievers
O you who believe, do not nullify your acts of charity by boasting about (doing people a) favour and by causing (them) hurt, like the one who spends his wealth to show off before people and does not believe in Allah and in the Last Day. So, his example is like a rock on which there is dust, then a heavy rain came over it and left it barren. They have no ability to gain anything out of what they have done, and Allah does not give guidance to the people who disbelieve
O’ you who adhere firmly to Islamic monotheism, invalidate not your Alms by reproach or injury like the one who spends his wealth to impress the people while he believes not in Allâh and the ‘Last Day’. His parable is as the parable of a smooth rock with dust upon it, and then heavy rain falls upon it, leaving it smooth and bare.
Oh you who believe! Do not mar (and void) your charity by stressing your generosity, and by inflicting (emotional) abuse. Do not be like those who spend their wealth (in charity) solely to be seen _ (to gain public esteem). They neither believe in Allah nor in the life-to-come. Their example is that of the boulder covered by a thin layer of topsoil. When a rainstorm strikes, (the topsoil washes off and) the rock is left bare. They won´t be able to benefit from the good deeds they earn. Allah does not guide the nation of unbelievers
O’ you who live by Faith! do not invalidate your Alms by reproach or injury like the one who spends his wealth in order to impress the people while he does not believe in Allâh and the Last Day. His parable is as the parable of a smooth rock with dust upon it, and then heavy rain falls upon it, leaving it smooth and bare. And Allâh holds back the light of His Word from those who are spiritually dead and blind.
O you whose hearts truly believe: Do not cancel the divine reward you merit for your benevolence by the reminders of your generosity or inducing mental anguish. You are then like he who spends his wealth ostentatiously under the guise of benevolence only to attract attention and win people’s admiration while truthfully, he believes neither in Allah nor in the Last Day. His similitude is that of a rock covered with dust and fertile soil which has been exposed to torrential rain stripping it of its soil leaving it completely bare. Such persons have lost; unable to reclaim anything they had falsely earned. And Allah does not guide those who deny Him to His path of righteousness
Believers, do not invalidate your charity by reminders of favours doneor by insulting, like the one who spends his wealth to show off in front of people and does not trulybelieve in Allah and the Last Day; he is like a rock with a layer of soil on the top, when heavy rain comes, it is left clean and bare. They will get nothing from their efforts. Allah does not guide the disbelievers
O believers! Do not waste your charity with reminders ˹of your generosity˺ or hurtful words, like those who donate their wealth just to show off and do not believe in Allah or the Last Day. Their example is that of a hard barren rock covered with a thin layer of soil hit by a strong rain—leaving it just a bare stone. Such people are unable to preserve the reward of their charity. Allah does not guide ˹such˺ disbelieving people.
Oh you believers, do not spoil your charity with reproach and insult like the one who spends his wealth to be seen by people and does not believe in Allah and the last day. His example is like that of a rock covered with soil hit by a torrent, which leaves it arid. They have no power over anything they earn, and Allah does not guide ungrateful people.
Believers, do not nullify your almsgiving with taunts and mischief-making, like him who spends his wealth only to be seen by people, and believes neither in God nor in the Last Day. He can be compared to a rock covered with earth: a shower falls upon it and leaves it hard and bare. They shall gain nothing from their works; and God does not guide the unbelievers
O you who believe, do not nullify your charities by inflicting reproach and insult, like one who spends his money to show off, while disbelieving in GOD and the Last Day. His example is like a rock covered with a thin layer of soil; as soon as heavy rain falls, it washes off the soil, leaving it a useless rock. They gain nothing from their efforts. GOD does not guide disbelieving people.
Believers do not ruin your charitable deeds with reproach and harm like one who does not believe in God or the Last Day and contributes his money so people will see him. He is like a rock with dirt on it that was rained upon heavily and became hard and bare. Such people can do nothing with what they earned. God does not guide disbelieving people.
Believers do not ruin your charitable deeds with reproach and harm like one who does not believe in God or the Last Day and contributes his money so people will see him. He is like a rock with dirt on it that was rained upon heavily and became hard and bare. Such people can do nothing with what they earned. God does not guide disbelieving people.
O you who believed! Do not invalidate your alms with reminders of your generosity and hurt, like him who spends his money for the people’s pretension and does not believe in Allah and the Last Day. So, his example is like a smooth stone covered with soil: so, a downpour inflicts it, so it quits it hard, they are not capable of a thing from what they have earned. And Allah does not guide the infidel kinfolk.
O' you who have Faith! do not nullify your charities by reproach and injury, like the one who spends his property to be seen by people and does not believe in Allah and the last Day; so his likeness is as the likeness of a rock whereon is (a little) soil, then a heavy rain falls upon it and leaves it just a bare stone. They shall not be able to gain anything of what they have earned; and Allah does not guide the disbelieving people
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O You who have chosen to be graced with belief! Cancel not your charity by reminders of your generosity or by injuring the self-respect of the recipients; like those who spend their wealth for show-off. This kind of behavior contradicts the true belief in Allah and His Law of Recompense. Charity has been ordained to help individuals and not to hurt them (93:10), and Allah has promised you manifold reward. But, a seed won't grow on a dusty rock, upon which rain falls and washes it clean. Even Allah won't guide those who deny such simple realities
O you who believe! do not make your charity worthless by reproach and injury, like him who spends his property to be seen of men and does not believe in Allah and the last day; so his parable is as the parable of a smooth rock with earth upon it, then a heavy rain falls upon it, so it leaves it bare; they shall not be able to gain anything of what they have earned; and Allah does not guide the unbelieving people
O ye who believe ! render not vain your alms by reproach and injury like him who spends his wealth to be seen by men, and he believes not in ALLAH and the Last Day. His case is like the case of a smooth rock covered with earth, on which heavy rain falls, leaving it bare and hard, They shall not secure aught of what they earn. And ALLAH guides not the disbelieving people
O you who believe! Do not annul your acts of charity through preening and injury, like he who spends his wealth to be seen of men and believes not in God and the Last Day. His parable is that of a smooth rock with dust upon it: a downpour strikes it, and leaves it barren. They have no power over anything of what they earned. And God guides not the disbelieving people
O you who believe! Cancel not your charity by reminders of your generosity, or by injury— Like those who spend what they own to be seen of men, but believe neither in Allah nor in the Last Day. They are in the parable like a hard, barren rock, on which is a little soil; On it falls heavy rain which leaves it (just) a bare stone. They will be able to do nothing with the little they have earned. And Allah does not guide those who reject faith
O you who believe, don’t invalidate your charitable deeds with reminders or harm, like the one who spends his wealth to be seen by people, and doesn’t believe in God or the Last Day. His example is like a hard, barren rock covered with dust; a downpour strikes it and leaves it bare. They gain nothing from their efforts. God does not guide the disbelieving people.
O you who believe! Do not nullify your charitable deeds with reminders and hurtful words, like him who spends his wealth to be seen by the people, and does not believe in God and the Last Day. His likeness is that of a smooth rock covered with soil: a downpour strikes it, and leaves it bare—they gain nothing from their efforts. God does not guide the disbelieving people
O you who have believed, do not invalidate your charities with reminders or injury as does one who spends his wealth [only] to be seen by the people and does not believe in Allah and the Last Day. His example is like that of a [large] smooth stone upon which is dust and is hit by a downpour that leaves it bare. They are unable [to keep] anything of what they have earned. And Allah does not guide the disbelieving people
O those who believed! Do not make your charities vain by taunts and annoyance, like the one who spends his wealth to be seen of mankind, and does not believe in God and the Last Day; and his similitude is as the similitude of a flint with soil upon it, then a heavy shower falls on it and leaves it bare rock; they can do nothing with what they earn, and God does not guide the disbelieving people.
O ye who believe! cancel not your charity by reminders of your generosity or by injury,- like those who spend their substance to be seen of men, but believe neither in God nor in the Last Day. They are in parable like a hard, barren rock, on w hich is a little soil: on it falls heavy rain, which leaves it (Just) a bare stone. They will be able to do nothing with aught they have earned. And God guideth not those who reject faith
O ye who believe! cancel not your charity by reminders of your generosity or by injury,- like those who spend their substance to be seen of men, but believe neither in Allah nor in the Last Day. They are in parable like a hard, barren rock, on which is a little soil: on it falls heavy rain, which leaves it (Just) a bare stone. They will be able to do nothing with aught they have earned. And Allah guideth not those who reject faith
وَمَثَلُ ٱلَّذِینَ یُنفِقُونَ أَمۡوَ ٰلَهُمُ ٱبۡتِغَاۤءَ مَرۡضَاتِ ٱللَّهِ وَتَثۡبِیتࣰا مِّنۡ أَنفُسِهِمۡ كَمَثَلِ جَنَّةِۭ بِرَبۡوَةٍ أَصَابَهَا وَابِلࣱ فَءَاتَتۡ أُكُلَهَا ضِعۡفَیۡنِ فَإِن لَّمۡ یُصِبۡهَا وَابِلࣱ فَطَلࣱّۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِیرٌ ٢٦٥
But those who spend their wealth in order to gain God’s approval, and as an affirmation of their own faith, are like a garden on a hill: heavy rain falls and it produces double its normal yield; even if no heavy rain falls, it will still be watered by the dew. God sees all that you do
The example of those who spend their wealth seeking the pleasure of Allah while they in their souls are sure that Allah will reward them, is like the example of a garden on a height. When heavy rain falls on it and it yields double its harvest. If heavy rain does not fall on it, then even light rain is sufficient. Allah is All-Seer of what you do.
And the likeness of those who expend their riches seeking the pleasure of Allah and for the strengthening of their souls is as the likeness of a garden on a height. A heavy rain falleth upon it, and it yieldeth its fruits two-fold and if no heavy rain falleth upon it, then a gentle rain and Allah is of that which ye work Beholder
But the semblance of those who expend their wealth to please God with firm and resolute hearts, is like a garden on a height on which the rain falls and it yields its fruits twice as much; and even if the rain does not fall the dew will suffice. For God sees all that you do
But for those who spend their wealth for Allah’s pleasure (the term ‘Allah’s pleasure’ or ‘for the pleasure of Allah’ means to not let one’s conditionings limit the manifestations of Allah’s Names) or due to what they encounter within their own selves (the understanding that they are comprise the compositions of Names)... Their example is like a garden on a hilltop, when heavy rain falls on it, it gives double the produce. And if heavy rain does not fall, even a drizzle suffices. Allah is Basir over your actions.
The metaphor of those who spend their wealth, desiring the pleasure of Allah and firmness for themselves, is that of a garden on a hillside. When heavy rain falls on it, it doubles its produce; and if heavy rain does not fall, there is dew. Allah sees what you do.
The parable of those who spend their wealth seeking Allah’s pleasure and to confirm themselves, is that of a garden on a hillside: the downpour strikes it, whereupon it brings forth its fruit twofold; and if it is not a downpour that strikes it, then a shower, and Allah sees best what you do
The parable of those who spend their wealth in pursuit of where God’s good pleasure lies and to make their hearts firmly established (in faith) is that of a garden on a hilltop: a heavy rain falls upon it, and it yields its produce twofold; even if no heavy rain falls upon it, yet a light shower suffices. Whatever you do, God sees it well
But the case of (charity on the part of) those who spend their wealth seeking the good pleasure of Allah and for their own consolidation and with firm faith, is like the case of a garden situated on a highly fertile land. It is hit by heavy rain so it yields its fruit manifold; but even if heavy rain does not hit it then a mere drizzle (is sufficient) for it. And Allah sees well what you do
But the likeness of those who expend their wealth, seeking God's good pleasure, and to confirm themselves, is as the likeness of a garden upon a hill; a torrent smites it and it yields its produce twofold; if no torrent smites it, yet dew; and God sees the things you do
Example of those who spend their wealth looking for God's pleasure and solidifying themselves is like a garden on a hill which heavy rain falls on it, so it gives double of its fruit, and if a heavy rain does not fall on it, then a light rain (suffices). God sees everything you do.
Those who spend on charity to sincerely please the Lord are like gardens on a high and fertile land. If heavy rains falls upon such land, it will increase its production (instead of ruining it.) Even if it does not rain heavily, light moisture suffice to keep it growing. Know that God sees what you are doing
And the likeness of those who give their sustenance seeking the pleasure of God and to strengthen themselves is as a garden high and fertile. Heavy rain falls on it, and makes it yield a double increase of harvest, and if it does not receive heavy rain, a drizzle suffices it. And God sees all that you do
And the parable of those who spend their wealths seeking Allah’s pleasure and the affirmation of their (inner) selves is that of a garden on a hilltop struck by heavy rain, so it brought forth its crops twofold. And even if no heavy rain strikes it, then light rain (is sufficient). For Allah is All-Seeing of what you do.
But the likeness of those who expend their wealth craving the goodwill of God, and as an insurance for their souls, is as the likeness of a garden on a hill. A heavy shower falls on it, and it brings forth its eatables twofold; and if no heavy shower falls on it, the dew does; and God on what ye do doth look
And the example of those who spend their wealth in order to seek Allah’s pleasure and to make their hearts steadfast, is similar to that of a garden on a height - hard rain fell on it, so bringing forth its fruit twofold; so if hard rain does not reach it, the dew is enough; and Allah is seeing your deeds
And the likeness of those who spend their wealth to seek the pleasure of Allah and to strengthen their own souls is like a garden on a raised land, visited by a torrential rain so that it brings forth its produce two folds and if it is not visited by torrential rain, then a light shower [waters it] and Allah is All-seeing about all that you do.
And the likeness of those who lay out their substance from a desire to please God, and for an establishment for their souls, is as a garden on a hill, on which a violent rain falleth, and it bringeth forth its fruits twofold; and if a violent rain falleth not on it, yet the dew falleth thereon: And God seeth that which ye do
But the likeness of those who expend their wealth craving the goodwill of Allah, and to strengthen their souls, are as the likeness of a fertile garden on a hill. A heavy shower falls on it, and it brings forth its yield twofold; and if no heavy shower f
But those who give away their wealth with a desire to please Allah and to reassure themselves are like a garden on a hillside, if heavy rain strikes it, it yields up twice its normal crop, and if heavy rain does not strike it, then light rain. Allah is the Seer of what you do
And the likeness of those who expend their substance from a desire to please God, and for the stablishing of their souls, is as a garden on a hill, on which the heavy rain falleth, and it yieldeth its fruits twofold; and even if a heavy rain fall not on it, yet is there a dew: God beholdeth your actions
And the example of those who spend their wealth seehead of state desires of Allah and the strengthening of their souls is like a hanging garden: heavy rain fell on it, then it produced its fruits double in number. And if heavy rain did not come to it, then light drizzle (suffices it). And Allah is All-Watchful of what you do
And the parable of those who spend their wealth looking for the goodwill of God and for confirming their souls is like the parable of a garden on a hillside. A heavy downpour lit on it. Then, it gave its harvest double. And even if lights not on it a heavy downpour, then a dew. And God is Seeing of what you do.
The simile of those who invest their resources, seeking to please Allah and to strengthen their souls, is a lush and fertile garden. Heavy rain falls on it and causes it to yield a double increase of harvest. If it does not receive sufficient rain, a sprinkle is good enough for it. Allah sees well whatever you do.
The example of those who spend their wealth to seek the pleasure of Allah and to strengthen their souls is like a garden on a high and fertile ground: when heavy rain falls on it, it yields up twice its normal produce; and if no rain falls, even a light moisture is sufficient. Whatever you do is in the sight of Allah
In contrast to them, the charity of those, who expend their wealth sincerely with the sole desire of pleasing Allah, may be likened to a garden on a plateau. If heavy rain falls, it yields its produce twofold: and even if there is no heavy rain but only a light shower, that too, is sufficient for it: whatever you do is in the sight of Allah
And the parable of those who spend their wealth to seek Allah's pleasure and for the strengthening of their souls is as the parable of a garden on elevated ground, upon which heavy rain falls, so it brings forth its fruit twofold; but if heavy rain falls not on it, light rain (suffices). And Allah is Seer of what you do
And the likeness of those who spend their wealth seeking Allah's pleasure and for strengthening of their souls, is like a garden on a height upon which heavy rain falls, so it brings forth its fruit multiplied, and if heavy rain does not fall on it then a light shower (is sufficient), and Allah sees what you do.
And simile of those who spend their worldly possessions seeking Allah's pleasure, and out of their own inner conviction, is like a garden situated on a high ground: when heavy rain falls on it, it doubles its produce; if not a heavy rain, even a drizzle would do. And Allah is watching what you do
And those who spend their wealth to seek Allah’s pleasure and stabilize themselves (in faith and obedience) are like a garden located on a higher ground level. When a heavy rain falls on it, it doubles its yield. And if it does not receive a heavy rain, then even dew (or drizzle) is sufficient. And Allah monitors your actions minutely
And the example of those who spend their money seeking God's grace, and to save their souls, is like the example of a garden on a high ground which is subjected to a heavy rain, and because of that it produces double its crop! And if no heavy rain comes, then light rain is enough. And God is Seer over all you do
And the example of those who spend their money seeking the grace of God, and to save their souls, is like the example of a garden that is on a high ground and is subjected to a heavy rain, and because of that it produces double its crop. And if no heavy rain comes, then it still gives enough. And God is Seer of what you do.
And the example of those who spend their money seeking the grace of God, and to save their souls, is like the example of a garden that is on a high ground and is subjected to a heavy rain, and because of that it produces double its crop. And if no heavy rain comes, then it still gives enough. And God is Seer of what you do.
And (the) example/proverb of those who spend their properties/wealths asking/wishing/ desiring God's acceptances/satisfactions , and steadfastness/affirmation from themselves, (is) as (an) example/proverb (of) a treed garden with an elevated ground/hill, a heavy rain struck it , so it brought/gave its fruits two doubles, so if no strong rain struck it, so light rain/drizzle , and God (is) with what you make/do seeing/knowing
And the parable of those who spend their possessions out of a longing to please God, and out of their own inner certainty, is that of a garden on high, fertile ground: a rainstorm smites it, and thereupon it brings forth its fruit twofold; and if no rainstorm smites it, soft rain [falls upon it]. And God sees all that you do
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And the likeness of the ones who expend their riches, seeking gracious satisfaction of Allah and confirming themselves, is as the likeness of a garden upon a mound; a shower hits it, so it brings forth its crop twofold; yet in case no shower hits it, then a drizzle; and Allah is Ever-Beholding of whatever you do
And the likeness of those who spend their wealth in search of Allah's pleasure, and for the strengthening of their souls, is as the likeness of a garden on a height. The rainstorm smiteth it and it bringeth forth its fruit twofold. And if the rainstorm smite it not, then the shower. Allah is Seer of what ye do
The example of those who spend their property to please God out of their firm and sincere intention is as the garden on a fertile land which, after a heavy rainfall or even a drizzle, yields double produce. God is Well-Aware of what you do
The example of those who spend their wealth to seek the pleasure of Allah and to make firm (their faith) from (the depths of) their souls is like a garden on a foothill on which came a heavy rain, and it yielded its produce twofold. Even if a heavy rain does not come to it, a light drizzle is enough, and Allah is watchful of what you do
The parable of those who expend their wealth to seek the pleasure of Allâh and to invigorate their Faith is as the parable of a garden on elevated ground; when it is touched by heavy rain, it brings forth its fruit twofold. But if it happens that heavy rain does not fall upon it, then light rain will be enough. Allâh is Well-Aware of what you do.
(On the other hand) the example of those who spend their wealth seeking the acceptance and approval of Allah, and with the certainty of belief (that they would be rewarded), is that of fertile garden on high ground. In case there is a heavy rainfall, its yield doubles. But even light moisture suffices. Allah watches (vigilantly) over everything you do
The parable of those who spend their wealth to seek the pleasure of Allâh and to invigorate their Faith is as the parable of a garden on elevated ground, when it is touched by heavy rain, it brings forth its fruit twofold. But if it happens that heavy rain does not fall upon it, then light rain will be enough. Allâh is Well-Aware of whatsoever you do.
The example of those who spend their wealth in divine service acting upon inspiration and stronger volition than their own, is comparable to an orchard at a high elevation with rich subsoil. The orchard is exposed to torrential rain effecting a yield double its normal produce. And in the absence of torrential rain it catches the moisture of the early morning and the light showers drifting down the valley. And Allah is Alimun of all you do
Those who spend their wealth seeking Allah’s pleasure, and for strengthening their faith, are like an orchard on a hilltop; if it rains, it produces double yield, and if there is no rain the dew is enough. Allah sees all that you do
And the example of those who donate their wealth, seeking Allah’s pleasure and believing the reward is certain, is that of a garden on a fertile hill: when heavy rain falls, it yields up twice its normal produce. If no heavy rain falls, a drizzle is sufficient. And Allah is All-Seeing of what you do.
And the example of those who spend their wealth seeking the contentment of Allah and to strengthen themselves is like that of a garden on a hill hit by a torrent, and it gives double its produce, and if it is not hit by a torrent then by a drizzle, and Allah sees what you do.
But those that give away their wealth from a desire to please God and to reassure their own souls can be compared to an orchard on a hill-side: if a shower falls upon it, it yields up twice its normal produce; and if no shower falls upon it, it‘s watered by the dew. God is cognizant of what you do
The example of those who give their money seeking GOD's pleasure, out of sincere conviction, is that of a garden on high fertile soil; when heavy rain falls, it gives twice as much crop. If heavy rain is not available, a drizzle will suffice. GOD is Seer of everything you do.
Those who spend their money seeking God's pleasure and as an affirmation of their own faith are like a garden on a hill when heavy rain falls on it-it doubles its produce-and if heavy rain does not fall, there is dew. God sees what you do.
Those who spend their money seeking God’s pleasure and as an affirmation of their own faith are like a garden on a hill when heavy rain falls on it—it doubles its produce—and if heavy rain does not fall, there is dew. God sees what you do.
And the example of those who spend their money seeking Allah’s satisfaction, and fixation for themselves, as an example of a paradise on a hillside was inflicted by heavy rain, so it brings its food doubled; and if it was not inflicted by heavy rain, so it is dew. And Allah is seer with what you are working.
But the likeness of those who spend their property to seek the pleasure of Allah, and to strengthen their own souls, is as the likeness of a garden on a high ground, upon which a heavy rain falls and it yields its fruit two-fold; but if a heavy rain does not fall upon it, then a light rain (is sufficient) ; and Allah sees what you do
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On the other hand, there are people who keep their wealth open for the society in sincere submission to Allah, not for show off, and not for putting anyone under obligation. They have joined hands with Allah in Purpose and have strengthened their "Self" (13:33). They have achieved self-actualization and made themselves truly worthy of immortality (20:76). Remember, that a "Self" that has not been developed by giving to community in wealth or labor, merely survives ((14:17), (43:77), (69:27)). Immortality is not a spontaneous gift from Allah; men and women are candidates for it (91:9-10). Such people are creating the Paradise of their own making that is ever-blooming; rain or shine. This glad tiding is relayed to you from Allah. Who can be a better Watcher and Guarantor of explaining the intricacies of your psyche and actions than the One Who created you
And the parable of those who spend their property to seek the pleasure of Allah and for the certainty 'of their souls is as the parable of a garden on an elevated ground, upon which heavy rain falls so it brings forth its fruit twofold but if heavy rain does not fall upon it, then light rain (is sufficient); and Allah sees what you do
And the case of those who spend their wealth to seek the pleasure of ALLAH and to strengthen their souls is like the case of a garden on elevated ground. Heavy rain falls on it so that it brings forth its fruit twofold. And if heavy rain does not fall on it, then light rain suffices. And ALLAH sees what you do
And the parable of those who spend their wealth seeking God’s Good Pleasure, and out of a confirmation in their souls, is that of a garden upon a hill: a downpour strikes it, and brings forth its fruit twofold. And if a downpour strikes it not, then a soft rain. And God sees whatsoever you do
And the likeness of those who spend what they own seeking to please Allah and to strengthen their souls, is that of a garden, high and fertile: Heavy rain falls on it but make it produce a double increase of harvest, and if it does not receive heavy rain, even light moisture will be enough for it. And Allah All Seeing (Baseer) of all that you do
Those who spend their wealth seeking God’s approval, and out of self-affirmation, are like a garden on a height. When heavy rain falls on it, it doubles its yield. If no heavy rain falls, a drizzle suffices. God sees all that you do.
And the parable of those who spend their wealth seeking God's approval, and to strengthen their souls, is that of a garden on a hillside. If heavy rain falls on it, its produce is doubled; and if no heavy rain falls, then dew is enough. God is seeing of everything you do
And the example of those who spend their wealth seeking means to the approval of Allah and assuring [reward for] themselves is like a garden on high ground which is hit by a downpour - so it yields its fruits in double. And [even] if it is not hit by a downpour, then a drizzle [is sufficient]. And Allah , of what you do, is Seeing
And the similitude of those who expend their wealth seeking God's pleasure, and as an insurance for their souls, is as the similitude of a garden on a hill. A heavy shower fell on it, then it yielded double its fruit; then if no heavy shower falls on it, the dew does; and God sees what you do.
And the likeness of those who spend their substance, seeking to please God and to strengthen their souls, is as a garden, high and fertile: heavy rain falls on it but makes it yield a double increase of harvest, and if it receives not Heavy rai n, light moisture sufficeth it. God seeth well whatever ye do
And the likeness of those who spend their substance, seeking to please Allah and to strengthen their souls, is as a garden, high and fertile: heavy rain falls on it but makes it yield a double increase of harvest, and if it receives not Heavy rain, light moisture sufficeth it. Allah seeth well whatever ye do
أَیَوَدُّ أَحَدُكُمۡ أَن تَكُونَ لَهُۥ جَنَّةࣱ مِّن نَّخِیلࣲ وَأَعۡنَابࣲ تَجۡرِی مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ لَهُۥ فِیهَا مِن كُلِّ ٱلثَّمَرَ ٰتِ وَأَصَابَهُ ٱلۡكِبَرُ وَلَهُۥ ذُرِّیَّةࣱ ضُعَفَاۤءُ فَأَصَابَهَاۤ إِعۡصَارࣱ فِیهِ نَارࣱ فَٱحۡتَرَقَتۡۗ كَذَ ٰلِكَ یُبَیِّنُ ٱللَّهُ لَكُمُ ٱلۡءَایَـٰتِ لَعَلَّكُمۡ تَتَفَكَّرُونَ ٢٦٦
Would any of you like to have a garden of palm trees and vines, graced with flowing streams and all kinds of produce, which, when you are afflicted with old age and feeble offspring, is struck by a fiery whirlwind and burnt down? In this way God makes His messages clear to you, so that you may reflect on them
Would any of you wish to have a garden of date-palms and grapes with rivers flowing underneath it, and all kinds of fruits are in it for him; while old age has taken over him, and he has weak children (can not look after themselves); then it is struck and burnt down by a fiery whirlwind? Thus Allah makes clear His Verses to you that you may give thought.
Fain would any of you that there be for him a garden of date-palms and grape-vines whereunder rivers flow end with every fruit therein for him, and that old age should befall him while he hath a progeny of weaklings, and that a whirlwind wherein is fire should then smite it, so that it is all consumed! In this wise Allah expoundeth unto you the signs that haply ye may ponder
Does any of you wish to have an orchard full of date-palm trees and vines, and streams of running water and fruits of all kinds, and then old age should overtake him while his children are small, and a scorching whirlwind should smite and burn it down? Thus God makes His signs clear to you that you may reflect
Would any of you want to have a garden of date palms and grapevines underneath which rivers flow and in which various fruits grow, but when old age comes he has weak offspring? Then a whirlwind of fire destroys the garden... Allah gives these signs so that you reflect.
Would any of you like to have a garden of dates and grapes, with rivers flowing underneath and containing all kinds of fruits, then to be stricken with old age and have children who are weak, and then for a fierce whirlwind containing fire to come and strike it so that it goes up in flames? In this way Allah makes His Signs clear to you, so that hopefully you will reflect.
Would any of you like to have a garden of palm trees and vines, with streams running in it, with all kinds of fruit for him therein, and old age were to strike him while he has weakly offspring; whereupon a fiery hurricane were to hit it, whereat it lies burnt? Thus does Allah clarify His signs for you so that you may reflect
Would any of you wish to have a garden of palms and vines with rivers flowing in it, where he has all kinds of crops, and that, when old age has come upon him while he has offspring still too small (to look after their affairs), a fiery whirlwind should smite it, and it should be burnt up? Thus does God make clear to you the Revelations (and signs of truth), that you may reflect (on them and act accordingly.
Would anyone of you wish that while he has a garden of date-palm trees and vines served with running streams, he has therein each and every kind of fruit, while he is stricken by old age and has children who are (yet) feeble, a whirlwind carrying fire should smite it (- the garden) so that it is all burnt up? (No, not at all.) Thus does Allah explain to you His Messages so that you may give thought
Would any of you wish to have a garden of palms and vines, with rivers flowing beneath it, and all manner of fruit there for him, then old age smites him, and he has seed, but weaklings, then a whirlwind with fire smites it, and it is consumed? So God makes clear the signs to you; haply you will reflect
Does any one of you like to have a garden of date palms and grape vines, which rivers flow through it, having all kinds of fruits in it, and he gets old having weak (or small) children, and a tornado with fire inside strikes it and burns it? This is how God makes His signs clear for you, so you may think.
Does anyone of you wishes to experience loosing his fertile garden of palm-dates and vines where the water flows abundantly to fire while he is old and has children not capable of taking care of themselves? (if not, then do not provoke the Almighty’s anger.) See how God clearly makes His points so that you mediate upon
Do any of you wish that he would have a garden with date palms, and vines, and streams flowing through, and all kinds of fruit, while he is stricken with old age and his children are not yet strong? That it would be caught in a whirlwind with fire and be burned up? In this way, God makes clear to you His signs so that you may consider
Would anyone of you like to have a garden of palms and grapevines under which rivers flow, wherein he has of all kinds of products, but he is afflicted with old age and he has weak offspring—then it was struck with a fiery tornado and was thus burnt? Thus Allah makes the signs evident for youpl, that you may reflect.
Would one of you fain have a garden of palms and vines, with rivers flowing beneath it, in which is every fruit; and when old age shall reach him, have weak seed, and there fall on it a storm wind with fire therein, and it gets burnt? Thus does God manifest to you His signs, mayhap ye will reflect
Would any of you like that he may own a garden of dates and grapes, with rivers flowing beneath it - in it are all kinds of fruits for him - and he reaches old age and has young children; therefore a windstorm containing fire came to the garden, burning it? This is how Allah explains His verses to you, so that you may give thought
Does one of you like to have a garden of date-trees and of grapes under which the rivers flow? He has therein all sorts of fruits and old age overtakes him while he has weak children and suddenly it [the garden] is struck with a tempest wherein there is fire so it burns down. Thus Allah makes evident for you the signs so that you may reflect.
Doth any of you desire to have a garden of palm-trees and vines, through which rivers flow, wherein he may have all kinds of fruits, and that he may attain to old age, and have a weak off-spring? Then a violent fiery wind shall strike it, so that it shall be burned. Thus God declareth his signs unto you, that ye may consider
Would one of you like to have a garden of date-palms and vines, with rivers flowing beneath it, in which is every fruit; and when old age comes to him and he has weak children, that it should be stricken by a storm wind with fire therein, and burnt up? T
Would any one of you, being welladvanced in age with helpless children, wish to have a garden of palmtrees, vines and all manner of fruits watered by running streams struck and burned by a fiery whirlwind? Even so, Allah makes plain to you His signs, in order that you give thought
Desireth any one of you a garden of palms and vines through which rivers flow, in which he may have every fruit, and that old age should surprise him there, and that his offspring should be weakly, and that then a fiery violent wind shall strike it so that it shall be burned? Thus God maketh plain his signs to you that ye may reflect
Would any one of you desire that he should possess an orchard of date palms and vine-grapes, streams flowing underneath, in it all kinds of fruits are available to him, and old age has reached him and with him are weak offsprings of tender age — then a whirlwind with fire therein caught it and it got burnt to ashes. Thus Allah expounds His Signs to you so that you may think and ponder
Would anyone of you wish that he have a garden of date palm trees and grapevines beneath which rivers run with all kinds of fruits in it for him? Then, old age lit on him, and he had weak offspring. Then, a whirlwind lit on it in which there is a fire. Then, it was consumed. Thus, God makes manifest His signs for you so that perhaps you will reflect.
Does anyone want a garden with date palms and vines, underground streams, and a variety of fruit? Do you then want to become elderly with disabled children? Do you then want (your garden) to be caught in a fiery whirlwind and burned up? Thus, Allah clarifies the signs so you may consider.
Would any one of you like that his garden, which is full of palm trees, grape vines, and all kinds of fruits and watered by running streams, be blasted and consumed by a fiery whirlwind at the time when he has become too old and his children are too feeble to earn anything? Thus Allah makes His revelations clear to you so that you may ponder over them
Would anyone of you wish that he should have a green garden of palm trees and vines, watered by canals and laden with all sorts of fruit and then it should be consumed by a fiery whirlwind at the very time when he himself has grown very old and his small children are too feeble to earn anything? Thus Allah makes His revelations clear and plain to you that you may ponder over them
Does one of you like to have a garden of palms and vines with streams flowing in it -- he has therein all kinds of fruits -- and old age has overtaken him and he has weak offspring; when (lo!) a whirlwind with fire in it smites it so it becomes blasted. Thus Allah makes the messages clear to you that you may reflect
Does anyone of you like to have a garden of date palms and grapes, with rivers flowing beneath it, with all kinds of fruits for him therein, burnt by a whirlwind with fire, (and this) to happen on it in his old age when he has weak children? Thus Allah makes clear for you the signs that you may reflect.
Would any of you wish to be like one in a situation as follows? He has a garden of palm trees and grape vines, underneath which run streams of water, and he gets all kinds of fruits therefrom. He has reached old age and his children are weak. And in these circumstances a fiery hurricane hitsis garden and burns ith down.ThusAlladoes make signs/Verses/messages clear to you so that you may ponder over them
Would any of you like to have a garden of date-palms and grapevines with streams flowing beneath it and all kinds of fruit (in addition to dates and grapes); and (under these conditions) old age overtakes him, whilst his children are (still) tender; and (in the meanwhile) the garden is struck with a whirlwind composed (entirely) of fire and gets burnt? (Imagine the state of his helplessness, agony and anxiety.) Thus Allah makes clear His signs for you so that you may reflect. (So, do you wish that the orchard of your deeds should also burn to ashes in the fire of pretentiousness on the Last Day, and there should be none to support you?
Does anyone of you desire that he have a garden with palm trees and grapevines, and rivers flowing beneath it, and in it for him are all kinds of fruits, then he is afflicted with old age and his progeny is weak, and a whirlwind with fire strikes it and it all burns It is thus that God makes clear for you the signs that you may reflect
Does anyone of you desire that he have an estate with palm trees and grapevines, and rivers flowing beneath it, and in it for him are all kinds of fruits, then he is afflicted with old age and his progeny is weak, and a firestorm strikes it and it all burns? It is thus that God makes clear for you the signs that you may reflect.
Does anyone of you desire that he has an estate with palm trees and grapevines, and rivers flowing beneath it, and in it for him are all kinds of fruits, then he is afflicted with old age and his progeny is weak, and a firestorm strikes it and it all burns? It is thus that God makes clear for you the signs that you may reflect.
Does one of you (like that to) be for him a treed garden from palm trees and grapes, the rivers flow from below/beneath it . For him in it (are) from all the fruits, and old age struck him , and for him (are) weak descendants, (then) a twister/tornado in it fire, struck it, so it burnt. That is how God clarifies/explains to you the signs/evidences , maybe you think
Would any of you like to have a garden of date-palms and vines, through which running waters flow, and have all manner of fruit therein - and then be overtaken by old age, with only weak children to [look after] him-and then [see] it smitten by a fiery whirlwind and utterly scorched? In this way God makes clear His messages unto you, so that you might take thought
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Would any of you like to have a garden of palms and vineyards with rivers running from beneath it, (and) he has all (kinds) of products therein, and greatness (with years) afflicts him, and he has a weak offspring, then a whirlwind with fire therein afflicts it, so it is burned away? Thus Allah makes evident the signs to you, that possibly you would meditate
Would any of you like to have a garden of palm-trees and vines, with rivers flowing underneath it, with all kinds of fruit for him therein; and old age hath stricken him and he hath feeble offspring; and a fiery whirlwind striketh it and it is (all) consumed by fire. Thus Allah maketh plain His revelations unto you, in order that ye may give thought
(What do you think of the case) of one of you who wishes to have a garden of palm-trees and grapes with water flowing therein and producing all kinds of fruits, especially if he is well advanced in age and has weak children who need support, and then a hurricane with fire in it strikes the garden and burns it to the ground? This is how God explains to you His evidence so that you may think
Would any of you wish to have a garden of dates and grapes, with rivers flowing beneath it, in which there are all kinds of fruit for him, and old age befalls him, and he has children who are (too) weak (to earn livelihood), then a whirlwind comes upon it with fire in it, and it is all burnt? This is how Allah makes the signs clear to you, so that you may ponder
Would any one of you like to have a garden of palm-trees and grapes with rivers flowing underneath with all kinds of fruit for him therein, while he is old and stricken in years, and his children are weak, then a hurricane strikes and burns up his garden? This is how Allâh shows you clearly His signs (of power & glory) so that you may ruminate (on His Sovereignty).
Would any of you like to own a fertile garden _ right through which run the rivers _ containing date palms and grape-vines, and yielding all kinds of fruit? But what if, in the old age, and when the children are very young and helpless, that garden is struck and completely scorched by a whirlwind? In this manner, Allah explains clearly to you the revelation. Perhaps, you would ponder
Would any one of you like to have a garden of palm-trees and grapes with rivers flowing underneath with all kinds of fruit for him therein, while he is old and stricken in years, and his children are weak, then a hurricane strikes and burns up his garden? That is how Allâh shows you clearly His Signs (of power & glory) so that you may take close heed.
Would any of you like to have an orchard of date palms and vines, and rivers streaming beneath it providing him with diversified fruit trees, and when he advances in age and his progeny are still young or feeble, the orchard is struck by a fiery whirlwind? Thus, Allah explicates to you people His revelations and He makes His signs obvious to the senses that you may hopefully ponder
Would any of you wish to have an orchard of date palms and grape vines beneath which streams flow, producing all kinds of fruits? Then suppose he grows old whilst his children are still small, then out of the bluecomes a hurricane with lightening and fire that burns his orchardto ashes? This is how Allah makes clear His signs, so that you may reflect
Would any of you wish to have a garden with palm trees, grapevines, and all kinds of fruits with rivers flowing underneath and as they grow very old with dependent children, a fiery whirlwind hits the garden, burning it all up? This is how Allah makes His revelations clear to you, so perhaps you will reflect.
Would any of you like to have a garden with date trees and grape vines with rivers flowing through it, and he has all kind of fruit in it, and old age hits him whilst he has weak children; then a fiery tornado hits it and burns it � This is how Allah explains the signs to you, so that you ponder.
Would any one of you, being well-advanced in age with helpless children to support, wish to have an orchard planted with palm-trees, vines and all manner of fruits, and watered by running brooks ― only to be blasted and consumed by a fiery whirlwind? Thus God makes plain to you His revelations, so that you may give thought
Does any of you wish to own a garden of palm trees and grapes, with flowing streams and generous crops, then, just as he grows old, and while his children are still dependent on him, a holocaust strikes and burns up his garden? GOD thus clarifies the revelations for you, that you may reflect.
Do any of you want to have a garden with date palms and vineyards, with flowing rivers , having every kind of fruit, to then be overtaken by old age, with only weak children, and then a fiery whirlwind strikes it and burns it up? Thus God shows you signs so that you may contemplate.
Do any of you want to have a garden with date palms and vineyards, with flowing rivers, having every kind of fruit, to then be overtaken by old age, with only weak children, and then a fiery whirlwind strikes it and burns it up? Thus God shows you signs so that you may contemplate.
Would one of you wish to have a paradise of palms and vines, underneath which the rivers are running, he has in it from all the fruitage, and old age has inflicted him, and for him weak offspring then a tornado inside it fires inflicts it, then it burns down? Thus, Allah demonstrates the verses for you, perhaps you may be thinking.
Would any of you like that there should be for him a garden of date palms and vines beneath which rivers flow with all kinds of fruit for him therein, while he is striken with old age, and he has feeble offspring, then a whirlwind with fire in it strikes and it gets burnt up? Thus Allah makes the signs clear to you, so that you may ponder
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Would any of you wish that he had a beautiful, bountiful garden of dates and vineyards with rivulets flowing underneath it, but while age catches up on him and he has feeble offspring, a fiery tornado suddenly strikes and consumes it? This is how Allah wants you to reflect upon the Long Term. Your contribution to the society ensures you the Garden which neither a tornado, nor a hurricane dare take away from you (15:48)
Does one of you like that he should have a garden of palms and vines with streams flowing beneath it; he has in it all kinds of fruits; and old age has overtaken him and he has weak offspring, when, (lo!) a whirlwind with fire in it smites it so it becomes blasted; thus Allah makes the communications clear to you, that you may reflect
Would any of you desire that there should be for him a garden of palm tress and vines with streams flowing beneath it, and with all kinds of fruit for him therein - while old age has stricken him and he has weak offspring - and that a fiery whirlwind should smite it and it be all burnt? Thus does ALLAH makes HIS Signs clear to you that you may reflect
Would any one of you wish to have a garden of date palms and grapevines with rivers running below, partaking therein of every kind of fruit, old age then befalling him while he had weakly progeny, and a whirlwind with fire then befalling it, such that it is consumed? Thus does God make clear unto you the signs, that haply you may reflect
Does anyone of you wish that he should have a garden with date-palms and vine with streams flowing under, and (with) all kinds of fruit, while he is stricken with old age, and his children are not strong (enough to look after themselves)— That it should be caught in a whirlwind, with fire in there, and be burned up? Thus does Allah make clear to you (His) Signs; That you may consider
Would any of you wish to have a garden of date palms and vines, with rivers flowing through it, bearing all kinds of fruits, while he is stricken with old age, and has weak children, and a whirlwind carrying fire strikes it, and it burns? Thus, God clarifies His lessons to you—so you may reflect.
Would anyone of you like to have a garden of palms and vines, under which rivers flow—with all kinds of fruit in it for him, and old age has stricken him, and he has weak children—then a tornado with fire batters it, and it burns down? Thus God makes clear the signs for you, so that you may reflect
Would one of you like to have a garden of palm trees and grapevines underneath which rivers flow in which he has from every fruit? But he is afflicted with old age and has weak offspring, and it is hit by a whirlwind containing fire and is burned. Thus does Allah make clear to you [His] verses that you might give thought
Would any of you wish to have a garden of palms and grapevines, with rivers flowing beneath it, in which is every fruit; and when old age shall reach him, have weak offspring, and a whirlwind in which is fire falls on it, and it is burnt? Thus does God make clear to you the signs, perhaps you may think.
Does any of you wish that he should have a garden with date-palms and vines and streams flowing underneath, and all kinds of fruit, while he is stricken with old age, and his children are not strong (enough to look after themselves)- that it s hould be caught in a whirlwind, with fire therein, and be burnt up? Thus doth God make clear to you (His) Signs; that ye may consider
Does any of you wish that he should have a garden with date-palms and vines and streams flowing underneath, and all kinds of fruit, while he is stricken with old age, and his children are not strong (enough to look after themselves)- that it should be caught in a whirlwind, with fire therein, and be burnt up? Thus doth Allah make clear to you (His) Signs; that ye may consider
37
Spending for Truth
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوۤا۟ أَنفِقُوا۟ مِن طَیِّبَـٰتِ مَا كَسَبۡتُمۡ وَمِمَّاۤ أَخۡرَجۡنَا لَكُم مِّنَ ٱلۡأَرۡضِۖ وَلَا تَیَمَّمُوا۟ ٱلۡخَبِیثَ مِنۡهُ تُنفِقُونَ وَلَسۡتُم بِءَاخِذِیهِ إِلَّاۤ أَن تُغۡمِضُوا۟ فِیهِۚ وَٱعۡلَمُوۤا۟ أَنَّ ٱللَّهَ غَنِیٌّ حَمِیدٌ ٢٦٧
You who believe, give charitably from the good things you have acquired and that We have produced for you from the earth. Do not give away the bad things that you yourself would only accept with your eyes closed: remember that God is self-sufficient, worthy of all praise
O you who believe! Spend good things which you have (legally) earned, and that which We have produced for you from the earth, and don’t aim at bad (or worthless) things to spend (in charity though) you would not take it for yourself except you overlook (defects) in it. Know that Allah is Self-Sufficient, Praiseworthy.
O O Ye who believe expend out of the good things which! ye have earned and out of that which We have brought forth for you from the earth, and seek not the vile thereof to expend, where as ye yourselves would not accept such except ye connived thereat. And know that Allah Self-Sufficient, Praiseworthy
O believers, give in charity what is good of the things you have earned, and of what you produce from the earth; and do not choose to give what is bad as alms, that is, things you would not like to accept yourself except with some condescension. Remember that God is affluent and praiseworthy
O believers, give unrequitedly from what you have earned and from the clean things of what We have produced for you from the earth. Do not give in charity bad things that you will not take yourself. Know well that Allah is the Ghani, the Hamid.
You who have iman! give away some of the good things you have earned and some of what We have produved for you from the earth. Do not have recourse to bad things when you give, things you would only take with your eyes tight shut! Know that Allah is Rich Beyond Need, Praiseworthy.
O you who have faith! Spend of the good things you have earned, and of what We bring forth for you from the earth, and do not be of the mind to give the bad part of it, for you yourselves would not take it, unless you overlook it. And know that Allah is all-sufficient, all-laudable
O you who believe! Spend (in God’s cause and for the needy) out of the pure, wholesome things you have earned and of what We have produced for you from the earth, and do not seek after the bad things to spend thereof (in alms and in God’s cause) blot oout when you would not take it save with disdain; and know that God is All-Wealthy and Self-Sufficient (absolutely independent of the charity of people), All-Praiseworthy (as your Lord, Who provides for you and all other beings and meets all your needs)
O you who believe! spend (for the cause of Allah) a portion of good and pure things, that you have yourselves earned and out of that which We have produced for you from the earth. Do not intend (upon spending) the bad and inferior. You would spend that (bad and inferior for the cause of Allah) which you would not accept at all (for yourselves) unless you connive at it. And know that Allah is Self-Sufficient, Ever Praiseworthy
O believers, expend of the good things you have earned, and of that We have produced for you from the earth, and intend not the corrupt of it for your expending; for you would never take it yourselves, except you closed an eye on it; and know that God is All-sufficient, All-laudable
You who believe, spend (in God's way) from the good things that you earned and from what We brought out of the earth for you, and do not consider spending the bad (part) of it that you would not take except (reluctantly) by pretending not to see it. And know that God is rich and praiseworthy.
O’ you who believe; spend a part of your (God appointed) income that you have honestly earned to please God. Also give away a part of the agricultural products that your Lord has produced for you. Do not even think about giving as charity those rotten things of yours that you yourself will accept it with only closed eyes. Know that God is the wealthiest (and not in need of your charity) and the Most Praise-Worthy
O you who believe, give of the good things that you have earned, and of the fruits of the earth that We have produced for you. And do not aim at getting anything in the wrong way, in order that out of it you may give away something when you yourselves would not receive it except with closed eyes. And know that God is free of all wants and worthy of all praise
O you who have attained faith, spend of the good things you have earned and from what We have brought out for you from the earth, and do not pick the nasty of it to give away, whereas you yourselves would not take it unless your eyes were closed to it. And know that Allah is Self-Sufficient, Praiseworthy.
O ye who believe! expend in alms of the good things that ye have earned, and of what we have brought forth for you out of the earth, and do not take the vile thereof to spend in alms,- what you would not take yourselves save by connivance at it; but know that God is rich and to be praised
O People who Believe! Spend a part of your lawful earnings, and part of what We have produced from the earth for you - and do not (purposely) choose upon the flawed to give from it (in charity) whereas you would not accept it yourselves except with your eyes closed towards it; and know well that Allah is Independent, Most Praised
O you who believe! Spend from the good things that you have earned and from that which We have brought forth for you from the earth and do not go for the mediocre in order to spend thereof while you yourself will not accept it except by closing your eyes to it and know that Allah is All-self-sufficient, All-praiseworthy.
O true believers bestow alms of the good things which ye have gained, and of that which we have produced for you out of the earth, and choose not the bad thereof, to give it in alms, such as ye would not accept your selves, otherwise than by connivance: And know that God is rich and worthy to be praised
O you who believe! Spend of the good things that you have earned, and of what We have brought forth for you out of the earth, and do not take the vile (or worst) thereof to spend in alms, that you would not take for yourselves save with closed eyes (or d
Believers, spend of the good you have earned and of that which We have brought out of the earth for you. And do not intend the bad of it for your spending; while you would never take it yourselves, except you closed an eye on it. Know that Allah is Rich, the Praised
O ye who believe! bestow alms of the good things which ye have acquired, and of that which we have brought forth for you out of the earth, and choose not the bad for almsgiving, Such as ye would accept yourselves only by connivance: and know that God is Rich, Praiseworthy
O you people who have Believed! Spend out of the palatable things which you have earned and whatever We have brought out for you from within the earth. And do not utilize the useless from it to spend although you would not accept it to yourself except that you may be blinded thereto. And beware! Verily, Allah is Free of wants, Worthy of Praise
O those who believed! Spend of what is good that you earned, and from what We brought out for you from the earth. And aim not at getting the bad of it to spend while you would not be ones who take it, but you would close an eye to it. And know that God is Sufficient, Worthy of Praise.
O Believers, donate from the good things you have earned and of the harvest of the earth, which We have produced for you. Do not select something inferior for donating that which you would not accept for yourself without complaint. Know that Allah is Independent, the Praised One.
O believers, spend in Allah’s Way the best portion of the wealth you have lawfully earned and that which We have produced for you from the earth, and do not pick out for charity those worthless things that you yourselves would not accept but with closed eyes. Bear in mind that Allah is Self-Sufficient, Praiseworthy
O Believers, expend in Allah´s Way the best portion of the wealth you have earned and of that We have produced for you from the earth, and do not pick out for charity those worthless things which you yourselves would only accept in disdain by connivance, if they were offered to you. Understand it well that Allah does not stand in need of anything whatsoever and has all the praise-worthy attributes
O you who believe, spend of the good things that you earn and of that which We bring forth for you out of the earth, and aim not at the bad to spend thereof, while you would not take it yourselves unless you connive at it. And know that Allah is Self-sufficient, Praiseworthy
O you who believe ! spend from the good (things) you have earned and from that which We have brought out for you from the earth, and do not aim at spending bad (things) from it (as charity) when you would not accept it (yourselves) except that you would close your eyes at it (considering it as worthless), and know that Allah is Independent Praised.
O you believers! Spendh from the good things you have lawfully earned and from that which We have taken out for you from the eart , and seek not for spending, things of little worth therefrom, which you yourselves would not accept but scornfully. Bear in mind that Allah has everything in abundance and is Praiseworthy
O believers! Spend (in the way of Allah) of your lawful and clean earnings and of that which We bring forth for you from the earth. And do not intend to spend (in the cause of Allah) from that which is unclean, for (if the same is given to you,) you yourselves would never accept it without closing your eyes to it. And you must know that Allah is certainly All-Sufficient, Worthy of All Praise
O you who believe, spend from the good things that you have earned, and from what We have brought forth from the Earth. And do not choose the rotten out of it to give, while you would not take it yourselves unless you close your eyes regarding it. And know that God is Rich, Praiseworthy
O you who believe, spend from the good things that you have earned, and from what We have brought forth from the earth. And do not select the rotten out of it to give, while you would not take it yourselves unless you closed your eyes regarding it. And know that God is Rich, Praiseworthy.
O you who believe, spend from the good things that you have earned, and from what We have brought forth from the earth. And do not select the rotten from it to give, while you would not take it yourselves unless you closed your eyes regarding it. And know that God is Rich, Praiseworthy.
You, you those who believed, spend from (the) goodnesses (of) what you gathered/earned and from what We brought out for you from the earth , and do not intend/specify (choose) the bad/spoiled from it, you spend and you are not taking/receiving it, except that you obscure/find fault in it, and know that God (is) rich, praiseworthy/commendable
O you who have attained to faith! Spend on others out of the good things which you may have acquired, and out of that which We bring forth for you from the earth; and choose not for your spending the bad things which you yourselves would not accept without averting your eyes in disdain. And know that God is self-sufficient, ever to be praised
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O you who have believed, expend of the good things you have earned and of what We have brought out for you from the earth, and do not have recourse to the wicked of it for your expending, and you would not take it (yourselves) except you closed an eye on it, and know that Allah is Ever-Affluent, (Literally: Ever-Reich) Ever-Praiseworthy
O ye who believe! Spend of the good things which ye have earned, and of that which We bring forth from the earth for you, and seek not the bad (with intent) to spend thereof (in charity) when ye would not take it for yourselves save with disdain; and know that Allah is Absolute, Owner of Praise
Believers, spend for the cause of God from the good things that you earn and from what we have made the earth yield for you. Do not even think of spending for the cause of God worthless things that you yourselves would be reluctant to accept. Know that God is Self-sufficient and Glorious
O you who believe, spend of the good things you have earned, and of what We have brought forth for you from the earth, and do not opt for a bad thing, spending only from it, while you are not going to accept it (if such a thing is offered to you), unless you close your eyes to it, and know well that Allah is All-Independent, Ever-Praised
O’ you who adhere firmly to Islamic monotheism, expend from the good things that you earn (lawfully) and from that which We bring forth from the earth for you, and seek not to give away the bad things as an alms when you yourselves refuse to take it unless you condone it. Know that Allâh is Self-Sufficient and Worthy of all praise.
Oh you who believe, spend (in the path of Allah) the wholesome things you have earned, and the best of the products We bring out from the land for you. Do not pick out the worst and the worthless things to give in charity, which you would yourself accept _ if you do at all _ (reluctantly and) with disdain. Know it (for sure) that Allah is Self-sufficient and Praiseworthy (in His own right)
O’ you who live by Faith! spend from the good things that you earn (lawfully) and from that which We bring forth from the earth for you, and do not seek to give away the bad things as an alms when you yourselves refuse to take it unless you condone it. Know that Allâh is Self-Sufficient and Worthy of all praise.
O you whose hearts have been touched by the divine hand, spend of the lawful and virtuous things you have earned and of the earth’s fruits We produced for you, and do not select corrupt returns for devotion to Allah and dispose of it benevolently if you yourselves would reluctantly accept it and would shut your eyes to it if unable to help. And Allah is Independent, Ghaniyun; His grace abounds in the universe, Worthy of all Praise
Believers, give in charity of the good things that you have earned and that We have brought forth for you from the soil. Do not pick out the least attractive things to give in charity, things you wouldn’t readily accept yourselves. Know that Allah is Self-Sufficient, Worthy of all praise
O believers! Donate from the best of what you have earned and of what We have produced for you from the earth. Do not pick out worthless things for donation, which you yourselves would only accept with closed eyes. And know that Allah is Self-Sufficient, Praiseworthy.
Oh you believers spend of the good things you have earned and what We let come out of the earth for you, and do not try to spend the bad of it which you wouldn´t want to receive yourselves, and know that Allah is rich and praiseworthy.
You believers! Give in alms from the wealth you have lawfully earned and from that which We have brought out of the earth for you; not worthless things which you yourselves would but reluctantly accept. Know that God is self-sufficient and worthy of praise
O you who believe, you shall give to charity from the good things you earn, and from what we have produced for you from the earth. Do not pick out the bad therein to give away, when you yourselves do not accept it unless your eyes are closed. You should know that GOD is Rich, Praiseworthy.
Believers, contribute some of the good things You have earned, and of what We have produced for you from the earth. Do not choose the worst of it to give in charity that you yourself would be reluctant to accept. Know that God is Rich beyond need and Praiseworthy.
Believers contribute some of the good things You have earned and of what We have produced for you from the Earth. Do not choose the worst of it to give in charity that you yourself would be reluctant to accept. Know that God is Rich beyond need and Praiseworthy.
O you who believed! Spend from the good things among what you have earned, and from what We have produced for you from the earth. And do not tayammum (is the Islamic act of dry ablution using a purified sand or dust) the malignant of it to be spent and you will not take it, except that your eyes were closed in it. And know that Allah is Rich, Praiseworthy.
O' you who have Faith! spend (in charity) of the good things that you have earned, and of what We produce for you from the earth, and do not aim at what is bad to spend thereof (in charity) while you yourselves would not accept it except that you connive at it, and know that Allah is Self-Sufficient, Praiseworthy.
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O You who have chosen to be graced with belief! Spend on others the good things you have honorably earned with hard work, whether it is from the product of industry or from the produce of the earth. Do not give away something that you won't like to receive except with closed eyes. Know that Allah, the Rich, Owner of Praise, provides you indiscriminately and without return
O you who believe! spend (benevolently) of the good things that you earn and or what We have brought forth for you out of the earth, and do not aim at what is bad that you may spend (in alms) of it, while you would not take it yourselves unless you have its price lowered, and know that Allah is Self-sufficient, Praiseworthy
O ye who believe ! spend of the good things you have earned, and from what WE produce for you from the earth; and seek not what is bad that you may spend out of it when you would not take it yourselves except that you connive at it. And know that ALLAH is Self-Sufficient, praiseworthy
O you who believe! Spend of the good things you have earned and of that which We have brought forth for you from the earth, and seek not the bad, spending of it though you would not take it without shutting your eyes to it. And know that God is Self-Sufficient, Praised
O you who believe! Give from the good things which you have (honorably) earned, and of the fruits of the earth which We have produced for you, and do not even receive anything bad (or dishonorable), in order that you may give away a part of it; Something, when you yourselves would not receive it except with closed eyes. And know that Allah is Free of all wants (Ghani), and Worthy of all Praise (Hameed)
O you who believe, spend from the good things you’ve earned, and from what We’ve produced for you from the earth. Don’t aim to give the worst of it, the things you yourselves would only accept with closed eyes. And know that God is Self-Sufficient and Praiseworthy.
O you who believe! Give of the good things you have earned, and from what We have produced for you from the earth. And do not pick the inferior things to give away, when you yourselves would not accept it except with eyes closed. And know that God is Sufficient and Praiseworthy
O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth. And do not aim toward the defective therefrom, spending [from that] while you would not take it [yourself] except with closed eyes. And know that Allah is Free of need and Praiseworthy
O those who believed! Spend of the good things that you have earned, and of what We have brought forth for you out of the earth, and do not take the bad thereof to spend, - what you would not take yourselves except you closed an eye on it. And know that God is rich, praiseworthy.
O ye who believe! Give of the good things which ye have (honourably) earned, and of the fruits of the earth which We have produced for you, and do not even aim at getting anything which is bad, in order that out of it ye may give away somethin g, when ye yourselves would not receive it except with closed eyes. And know that God is Free of all wants, and worthy of all praise
O ye who believe! Give of the good things which ye have (honourably) earned, and of the fruits of the earth which We have produced for you, and do not even aim at getting anything which is bad, in order that out of it ye may give away something, when ye yourselves would not receive it except with closed eyes. And know that Allah is Free of all wants, and worthy of all praise
ٱلشَّیۡطَـٰنُ یَعِدُكُمُ ٱلۡفَقۡرَ وَیَأۡمُرُكُم بِٱلۡفَحۡشَاۤءِۖ وَٱللَّهُ یَعِدُكُم مَّغۡفِرَةࣰ مِّنۡهُ وَفَضۡلࣰاۗ وَٱللَّهُ وَ ٰسِعٌ عَلِیمࣱ ٢٦٨
Satan threatens you with the prospect of poverty and commands you to do foul deeds; God promises you His forgiveness and His abundance: God is limitless and all knowing
Satan threatens you with poverty and orders you to commit indecency; whereas Allah promises you forgiveness from Him and Bounty. Allah is Self-Sufficient, All-Knower.
Satan promiseth You poverty and commandeth you to niggardliness, whereas Allah promiseth you forgiveness from Himself and abundance; and Allah is Bounteous, Knowing
Satan threatens you with want, and orders you (to commit) shameful acts. But God promises His pardon and grace, for God is bounteous and all-knowing
Satan (illusion – the fear of loss) will scare you with poverty (refraining you from giving unrequitedly) and command you to do foul deeds and to be stingy! But Allah promises forgiveness from Him and bounty. Allah is the Wasi, the Aleem.
Shaytan promises you poverty and commands you to self-gratification. Allah promises you forgiveness from Him and abundance. Allah is All-Encompassing, All-Knowing.
Satan frightens you of poverty and prompts you to [commit] indecent acts. But Allah promises you His forgiveness and grace, and Allah is all-bounteous, all-knowing
Satan frightens you with poverty and bids you into indecencies, whereas God promises you forgiveness from Himself and bounty. God is All-Embracing (with His mercy), All-Knowing
Satan threatens you with poverty and incites you to niggardliness. But Allah promises you forgiveness from Himself and affluence. And Allah is Bountiful, All-Knowing
Satan promises you poverty, and bids you unto indecency; but God promises you His pardon and His bounty; and God is All-embracing, All-knowing
Satan promises you poverty and instructs you to indecency, while God promises you forgiveness and grace from Him. God is bountiful and knowledgeable.
The Satan frightens you with poverty (preventing you from charity) and invites you to commit indecencies (to make more money as a security cushion.) God, on the contrary, promises to forgive you and to increase your standard of living. God is Ample-Giving and Knows everything
Satan threatens you with poverty and invites you to indecent conduct, while God promises you His forgiveness and bounties, and God cares for all and He knows all things
Satan promises youpl poverty and commands you to obscenity, while Allah promises you forgiveness from Himself, and grace. For Allah is All-Embracing, All-Knowing.
The devil promises you poverty and bids you sin, but God promises you pardon from Him and grace, for God both embraces and knows
The devil scares you of poverty and bids you to the shameful; and Allah promises you forgiveness from Him, and munificence; and Allah is Most Capable, All Knowing
Satan promises you the poverty and commands you unto the offensive things but Allah promises you forgiveness from Him and a bounty and Allah is All-encompassing, All-knowing.
The devil threateneth you with poverty, and commandeth you filthy covetousness, but God promiseth you pardon from himself and abundance: God bounteous and wise
The devil promises you destitution and bids you sin, but Allah promises you pardon from Him and grace, for Allah is both All-Embracing and All-Knowing
satan promises you with poverty and orders you to commit what is indecent. But Allah promises you His Forgiveness and bounty from Him. Allah is the Embracer, the Knower
Satan menaceth you with poverty, and enjoineth base actions: but God promiseth you pardon from himself and abundance: God is All-bounteous, Knowing
The Satan threatens you with poverty and recommends you obscenity; and Allah promises you forgiveness from Him and bounty. And Allah is Omnipresent, Omniscient
Satan threatens you with poverty and commands you to depravity; whereas God promises you His forgiveness from Himself and His grace. And God is One Who is Extensive, Knowing.
Satan threatens you with poverty and tempts you to act inappropriately. Allah, however, promises you His forgiveness and grace. Allah is All-embracing, the All-knowing.
Satan threatens you with poverty and prompts you to commit what is indecent, while Allah promises you His forgiveness and bounties, and Allah has boundless knowledge
Satan holds out to you the threat of poverty and prompts you to adopt a shameless niggardly conduct, but Allah holds out from Himself the promise of pardon and bounty: Allah is All-Embracing, All-Knowing
The devil threatens you with poverty and enjoins you to be niggardly, and Allah promises you forgiveness from Himself and abundance. And Allah is Ample-giving, Knowing
The devil promises you poverty and enjoins you to (commit) indecencies, while Allah promises you protective forgiveness from Himself and grace, and Allah is Omnipresent (Amplegiving), Knowing.
The Satan warns you of poverty and makes you commit indecent acts. And Allah promises you forgiveness from Him and favour. And Allah is Pervasive, Knowledgeable.
Satan makes you afraid of poverty (to stop you from spending in the way of Allah) and enjoins you to commit indecency. And Allah promises you His forgiveness and bounty. And Allah is All-Embracing, All-Knowing
The devil promises you poverty and orders you to evil, while God promises forgiveness from Him and favour. God is Encompassing, Knowledgeable
The devil promises you poverty and orders you to immorality, while God promises forgiveness from Him and grace. God is Encompassing, Knowledgeable.
The devil promises you poverty and orders you to immorality, while God promises forgiveness from Him and grace. God is Encompassing, Knowledgeable.
The devil promises you the poverty/grief and orders/commands you with enormous/atrocious deeds , and God promises you forgiveness from Him and grace/favour , and God (is) extended/abundant , knowledgeable
Satan threatens you with the prospect of poverty and bids you to be niggardly, whereas God promises you His forgiveness and bounty; and God is infinite, all-knowing
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Ash-shaytan (The all-vicious, the Devil) promises you poverty and commands you to obscenity; and Allah promises you forgiveness from Him, and Grace; and Allah is Ever-Embracing Ever-Knowing
The devil promiseth you destitution and enjoineth on you lewdness. But Allah promiseth you forgiveness from Himself with bounty. Allah is All-Embracing, All-knowing
Satan threatens you with poverty and commands you to commit sin. God promises you forgiveness and favors. God is Munificent and All-knowing
Satan frightens you with poverty, and bids you to commit indecency, and Allah promises you forgiveness from Him, and grace as well. And Allah is All-Embracing, All-Knowing
The devil, (-’Satan’-), threatens you with poverty and commands you only what is evil and sinful while Allâh promises you forgiveness and abundance from Himself. Allâh is All-Encompassing, All-Knowing.
Shaitan scares you with (the prospect of) poverty, and bids you to adopt (lewd and) shameless conduct, while Allah promises you His forgiveness and (His) bounties! Allah is the Bounteous, the most Aware
The devil (Satan) threatens you with poverty and commands you only what is evil and sinful, whereas Allâh promises you Forgiveness and abundance from Himself. Allâh is All-Encompassing, All-Knowing.
AL-Shaytan deceives your judgement in order to cause falsity to be accepted as true, he threatens you with poverty in consequence for spending in divine service and he portrays to you what would insidiously allure your minds’ eyes and tempt you to commit morally evil acts whereas Allah promises you forgiveness from heaven’s realm and confers upon you efficacious grace. And Allah is Wasi‘un, His grace abounds in the universe, He is Alimun
The Satan scares you of poverty, and he urges you to behave indecently, butAllah promises you a share ofHis forgiveness and bounty. Allah is the Vast, the Knowing.
The Devil threatens you with ˹the prospect of˺ poverty and bids you to the shameful deed ˹of stinginess˺, while Allah promises you forgiveness and ˹great˺ bounties from Him. And Allah is All-Bountiful, All-Knowing.
The devil promises you poverty and commands you indecency, and Allah promises you forgiveness from Himself and abundance, and Allah is generous and knows.
Satan threatens you with poverty and enjoins lewdness on you. But God promises you His forgiveness and His bounty: God is munificent and all-knowing
The devil promises you poverty and commands you to commit evil, while GOD promises you forgiveness from Him and grace. GOD is Bounteous, Omniscient.
Satan promises you poverty and orders you to commit immoral acts. God promises you His forgiveness and esteem. God is Infinite, All-Knowing.
Satan promises you poverty and orders you to commit immoral acts. God promises you His forgiveness and esteem. God is Infinite, All-Knowing.
Satan promises you poverty, and commands you with obscenity. And Allah promises you forgiveness from Himself, and a bounty. And Allah is all-Encompassing, Knowledgeable.
Satan threatens you with poverty and enjoins you to indecency; but Allah promises you forgiveness from Himself and abundance; and Allah is All-Embracing, All-Knowing
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Satan, your selfish desire, scares you with poverty; that if you spent on others, you might become destitute. It teaches you stinginess to the extent of shame. Allah, the All-Embracing, All-Knowing promises you the protection of Forgiveness from Himself, and abundant Bounty. (And, In the Divine Order, the society would return to you more than you spend on it)
Shaitan threatens you with poverty and enjoins you to be niggardly, and Allah promises you forgiveness from Himself and abundance; and Allah is Ample-giving, Knowing
Satan threatens you with poverty and enjoins upon you what is foul, whereas ALLAH promises you forgiveness from Himself and bounty. And ALLAH is Bountiful, All-Knowing
Satan threatens you with poverty and commands you to indecency. And God promises you forgiveness from Him, and bounty. And God is All-Encompassing, Knowing
The Satan causes you to fear poverty and makes you act in a selfish way. Allah promises you His forgiveness and (His) bounties. And Allah is Enough (Wasi’), All Knowing (Aleem)
Satan threatens you with poverty and orders you to commit indecent acts, while God promises you forgiveness from Him and bounty. God is All-Encompassing, All-Knowing.
Satan promises you poverty, and urges you to immorality; but God promises you forgiveness from Himself, and grace. God is Embracing and Knowing
Satan threatens you with poverty and orders you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and Knowing
The devil promises you poverty and bids you immorality, but God promises you forgiveness from Him and grace, and God is immense, knowing.
The Evil one threatens you with poverty and bids you to conduct unseemly. God promiseth you His forgiveness and bounties. And God careth for all and He knoweth all things
The Evil one threatens you with poverty and bids you to conduct unseemly. Allah promiseth you His forgiveness and bounties. And Allah careth for all and He knoweth all things
یُؤۡتِی ٱلۡحِكۡمَةَ مَن یَشَاۤءُۚ وَمَن یُؤۡتَ ٱلۡحِكۡمَةَ فَقَدۡ أُوتِیَ خَیۡرࣰا كَثِیرࣰاۗ وَمَا یَذَّكَّرُ إِلَّاۤ أُو۟لُوا۟ ٱلۡأَلۡبَـٰبِ ٢٦٩
and He gives wisdom to whoever He will. Whoever is given wisdom has truly been given much good, but only those with insight bear this in mind
He grants wisdom to whom He wills, and whoever is granted wisdom, is indeed granted good abundantly. But none remembers except people of understanding.
He vouchsafeth wisdom unto whomsoever He will, and whosoever is vouchsafed wisdom is of a surety vouchsafed abundant good, and none receiveth admonition Save men of understanding
He gives wisdom to whomsoever He please; and those who are bestowed wisdom get good in abundance. Yet none remembers this save men of wisdom
He gives wisdom (the system by which the qualities of the Names are manifested) to whom He wills, and whoever has been given wisdom has certainly been given much benefit. And none will discern this except those with intellect and deep contemplative skills.
He gives wisdom to whoever He wills and he who has been given wisdom has been given great good. But no one pays heed but people of intelligence.
He gives wisdom to whomever He wishes, and he who is given wisdom, is certainly given an abundant good. But none takes admonition except those who possess intellect
He grants the Wisdom to whomever He wills, and whoever is granted the Wisdom, has indeed been granted much good. Yet none except people of discernment reflect and are mindful
He grants wisdom to whomsoever He will. Indeed, he who is granted wisdom has been granted an ample good. And none would take heed except those endowed with to you and you shall not be treated unjustly
He gives the Wisdom to whomsoever He will, and whoso is given the Wisdom, has been given much good; yet none remembers but men possessed of minds
He gives wisdom to whom He wants, and whoever is given wisdom, indeed is given a lot of good, but only people of understanding take notice.
God grants wisdom to whoever He wills. The one who is showered with wisdom is endowed with a great wealth. Only the intelligent people mediate about these matters
He grants wisdom to whom He pleases, and he to whom wisdom is granted, indeed receives a benefit overflowing, but none will grasp the message except people of understanding
He brings wisdom to whomever He wills, and whoever is brought wisdom, then he has most surely been brought much good. But none constantly remembers except those of understanding.
He bringeth wisdom unto whom He will, and he who is brought wisdom is brought much good; but none will remember save those endowed with minds
Allah bestows wisdom on whomever He wills; and whoever receives wisdom has received abundant goodness; but none heed advice except men of understanding
He gives the wisdom unto whom He pleases and whosoever the wisdom is given to, he indeed is given a lot of good but none does remember except the people of the living heart.
He giveth wisdom unto whom he pleaseth, and he unto whom wisdom is given, hath received much good: But none will consider, except the wise of heart
He brings wisdom unto whom He will, and he who is brought wisdom is brought much good; but none will remember save those endowed with understanding
He gives wisdom to whom He will, and he who is given wisdom has been given a lot of good. Yet none will remember except the owners of minds
He giveth wisdom to whom He will: and he to whom wisdom is given, hath had much good given him; but none will bear it in mind, except the wise of heart
He grants wisdom to whom He thinks proper. And the one who is granted wisdom is indeed given abounding good. And does not receive admonition except men of understanding and intelligence
He gives wisdom to whom He wills. And whomever is given wisdom, then, surely, was given much good and none recollects no doubt but those imbued with intuition.
He grants wisdom to those He has chosen. The one who receives wisdom has received an abundant goodness. None remembers [God’s graciousness] except those of pure minds.
He grants wisdom to whom He pleases; and whoever is granted wisdom is indeed given a great wealth, yet none except people of understanding learn a lesson from it
He bestows wisdom upon anyone He wills, and he who is given wisdom is in fact given great wealth, but only those who have common sense learn lessons from these things
He grants wisdom to whom he pleases. And whoever is granted wisdom, he indeed is given a great good. And none mind but men of understanding
He gives wisdom to whom He wills, and whoever is given wisdom then he is given abundant good, but none mind except those who have understanding.
He grants wisdom to whom He pleases; and whoever is granted wisdom, is indeed given a great wealth. And none remember it except those endowed with insight.
He blesses with wisdom whom He wills. And he who is granted wisdom (and reason) receives tremendous good. And only those who are endowed with wisdom and insight receive direction and guidance
He grants wisdom to whom He chooses, and whoever is granted wisdom, has been given much good. Only those with understanding will remember
He grants wisdom to whom He chooses, and whoever is granted wisdom has been given much good. Only those who possess intelligence will remember.
He grants wisdom to whom He chooses, and whoever is granted wisdom has been given much good. Only those who possess intelligence will remember.
He gives the wisdom (to) whom He wills/wants, and who is given the wisdom, so he had been given much goodness/wealth, and none mentions/remembers except (those) of the pure minds/hearts
granting wisdom unto whom He wills: and whoever is granted wisdom has indeed been granted wealth abundant. But none bears this in mind save those who are endowed with insight
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He brings (the) Wisdom to whomever He decides; and whoever is brought (the) Wisdom, then he has been brought much charity (i.e., benefit); and in no way does anyone constantly remember except the ones endowed with intellects
He giveth wisdom unto whom He will, and he unto whom wisdom is given, he truly hath received abundant good. But none remember except men of understanding
God gives wisdom to anyone whom He wants. Whoever is given wisdom, certainly, has received much good. Only people of reason can grasp this
He gives wisdom to whom He wills, and whoever is given wisdom is certainly given a lot of good. Only the people of understanding observe the advice
Allâh gives wisdom to whom He wills. Whoever is given wisdom has received many good things. No one is paying attention to this admonition except for those who possess high self-awareness.
He grants wisdom to whomever He wants. The one given the wisdom has really been granted an abundant (and enduring) wealth. But only those with insight heed (the advice)
Allâh gives wisdom to whom He wills, and whoever is given wisdom has received many good things. No one is paying attention to this admonition except for those who possess high intelligence and great illumination.
Allah confers sound judgement in choosing means and ends upon whom He will and acquaints his heart and innermost being with wisdom and wise dispensations, and he who is gifted with this divine attribute, has indeed been endowed with overflowing goodness, and all grace will abound in him. But no one reflects except those with intellectual power of perception to know, remember and judge
He gives wisdom to whom He pleases, and whoever is given wisdom has received great goodness, but only understanding people are mindful of this fact
Allah grants wisdom to whoever He wills. And whoever is granted wisdom is certainly blessed with a great privilege. But none will be mindful ˹of this˺ except people of reason.
He gives wisdom to whom He pleases, and when someone has been given wisdom, he has been given a lot of good, but only those with understanding appreciate it.
He gives wisdom to whom He will; and he that receives the gift of wisdom is rich indeed. Yet none remembers but those that are of good sense possessed
He bestows wisdom upon whomever He chooses, and whoever attains wisdom, has attained a great bounty. Only those who possess intelligence will take heed.
He gives wisdom to whom He chooses, and whoever is given wisdom is blessed abundantly. But only insightful people bear this in mind.
He gives wisdom to whom He chooses, and whoever is given wisdom is blessed abundantly. But only insightful people bear this in mind.
He gives the wisdom to whomever He wills. And whoever is given the wisdom has been given much goodness. And none would remember except those possessors of the minds.
He grants wisdom to whom He wills, and whoever has been granted wisdom, indeed has been given abundant good; yet no one will mind but the possessors of intellects
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He bestows wisdom according to His Laws ((12:22), (28:14)). And whoever is granted wisdom has indeed been granted a great wealth. And only people of understanding remain mindful of what they learn. (Using their perceptual and conceptual faculties can help the humans attain wisdom (17:36))
He grants wisdom to whom He pleases, and whoever is granted wisdom, he indeed is given a great good and none but men of understanding mind
HE grants wisdom to whom HE pleases, and whoever is granted wisdom has indeed been granted abundant good; and none would take heed except those endowed with understanding
He grants wisdom to whomsoever He will. And whosoever is granted wisdom has been granted much good. Yet none remember save the possessors of intellect
He grants wisdom to whom He pleases; And he to whom wisdom is granted, (he) receives abundant rewards; But none will grasp the Message except men of understanding
He grants wisdom to whom He wills, and whoever has been given wisdom has been given much good. Yet none will remember except those of understanding.
He gives wisdom to whomever He wills. Whoever is given wisdom has been given much good. But none pays heed except those with insight
He gives wisdom to whom He wills, and whoever has been given wisdom has certainly been given much good. And none will remember except those of understanding
He gives the wisdom to whom He wills, and whoever is given the wisdom, then certainly he is given much good; and none will remember except possessors of understanding.
He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding
He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding
وَمَاۤ أَنفَقۡتُم مِّن نَّفَقَةٍ أَوۡ نَذَرۡتُم مِّن نَّذۡرࣲ فَإِنَّ ٱللَّهَ یَعۡلَمُهُۥۗ وَمَا لِلظَّـٰلِمِینَ مِنۡ أَنصَارٍ ٢٧٠
Whatever you may give, or vow to give, God knows it well, and those who do wrong will have no one to help them
And whatever you spend for spending (charity) or whatever vow you make, indeed Allah knows it all. The wrongdoers shall have no helpers.
And whatever expense ye expend or whatever VOW ye vow, verily Allah knoweth it: and for the wrong doers there will be no helpers
Whatsoever you give away in alms or vow as offering, is all known to God; but the wicked will have none to help them
Whatever you spend and whatever vows you make, Allah knows (makes you live their outcome), but the wrongdoers have no helper.
Whatever amount you spend or vow you make, Allah knows it. The wrongdoers have no helpers.
Whatever charity you may give, or vows that you may vow, Allah indeed knows it, and the wrongdoers have no helpers
Whatever you spend (whether little or much, good or bad, in God’s cause or in the way of Satan) and whatever vow you make, God surely knows it. (Even though they may regard their future as secured) the wrongdoers have no helpers (with regard to their ultimate future)
Whatever things worthy to be spent you spend and whatever vow for the performance of non obligatory act of goodness you take, Allah knows it well. As for the wrongdoer they shall have no helpers
And whatever expenditure you expend, and whatever vow you vow, surely God knows it. No helpers have the evildoers
And whatever you spend in charity, or you pledge in your pledges, God knows it. And there are no helpers for wrongdoers.
God knows anything that you spend on charity or any charitable pledge that you fulfill. As for the unjust people, they do not have any to help them
And whatever you give in charity or devotion, be sure God knows it all, but the wrongdoers have no helpers
Thus whatever expenditure youpl have spent or vow you vow, then indeed Allah knows it. And the unjust have no supporters.
Whatever expense ye expend, or vow ye vow, God knows it; but the unjust have no helpers
And whatever you spend or pledge to do, Allah is aware of it; and the unjust do not have supporters
And whatever expenditure you may spend or whatever vow you may vow, truly Allah does know it and for those who wrong their own souls, there are no helpers.
And whatever alms ye shall give, or whatever vow ye shall vow, verily God knoweth it; but the ungodly shall have none to help them
Whatever alms you expend, or vow you swear, Allah knows it; but the unjust have no helpers
Whatever you spend and whatever vows you make are known to Allah. The harmdoers shall have none to help them
And whatever alms ye shall give, or whatever vow ye shall vow, of a truth God knoweth it: but they who act unjustly shall have no helpers
And whatever you spent from that to be spent or you vouchsafed as a vow, then certainly Allah knows it. And for the transgressors there is none out of the helpers
And whatever of contributions you spent or vows that you vowed, then, truly, God knows it. And for the ones who are unjust there is no helper.
Whatever you invest in charity or devotion, you can be sure that Allah knows it all. The sinners, however, have no deliverer.
Whatever you spend in charity or whatever vow you make, surely Allah knows it. The wrongdoers shall have no helpers
Surely Allah knows whatever you may have spent and whatever vow you may have made, and the wrong-doers (who spend in the way of Satan) shall have no helpers
And whatever alms you give or (whatever) vow you vow, Allah surely knows it. And the wrongdoers shall have no helpers
And whatever expenditure you spend or vow* you vow, then Allah certainly knows about it, and for the unjust there are no helpers. * An oath made to Allah or to some deity, to perform some act on the fulfillment of certain conditions.
And whatever spending you do or whatever vow you make, surely Allah knows it then and there. And not for the wrongdoers shall there be any helpers
And whatever you spend or whatever you vow to offer, Allah verily knows it and the evildoers have no helpers
And whatever you spend out of your monies, or whatever you pledge as a promise, then God knows it. The wicked have no supporters
And whatever you spend out of your monies, or whatever you pledge as a promise, then God knows it. The wicked have no supporters.
And whatever you spend out of your monies, or whatever you pledge as a promise, then God knows it. The wicked have no supporters.
And what you spent from an expense/expenditure, or you made a duty/vow (on yourselves) from a duty/vow , so then God knows it, and (there are) no victoriors/saviors for the unjust/oppressive
For, whatever you may spend on others, or whatever you may vow [to spend], verily, God knows it; and those who do wrong [by withholding charity] shall have none to succour them
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And whatever expenditure you expend or whatever vow you vow, then surely Allah knows it; and in no way (can) the unjust have any vindicators
Whatever alms ye spend or vow ye vow, lo! Allah knoweth it. Wrong-doers have no helpers
God knows all about whatever you spend for His cause or any vows that you make. The unjust people have no helper
Whatever expenditure you spend and whatever vow you make, Allah knows all of it, and for the unjust, there are no supporters
Whatever alms you expend or whatever vow you make, (you must know that) Allâh knows it. For those who are grossly unfair and morally wrong, there will be no helpers for them.
Allah is certainly well Aware of anything you spend by way of charity, or anything you pledge (to spend) as an offering. The wrong doers do not have any helpers
Whatever alms you spend or whatever vow you make, (be sure that) Allâh already knows it. For those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims, there will be no helpers for them.
And whatever large or small amount you spend in divine service or whatever you vow to solemnly undertake, comes to Allah’s knowledge. And the wrongful shall have no guiding protectors to help them Hereafter
Whatever you give in charity or vow you make, Allah knows it. Evildoers will have no helpers.
Whatever charities you give or vows you make are surely known to Allah. And the wrongdoers will have no helpers.
Whatever you give and pledge, Allah knows it, and the wrongdoers have no helpers.
And whatever alms you give and whatever vows you make are known to God. The wrongdoers shall have none to help them
Any charity you give, or a charitable pledge you fulfill, GOD is fully aware thereof. As for the wicked, they will have no helpers.
God knows what you contribute or what you vow. The unjust have no one to save them.
God knows what you contribute or what you vow. The unjust have no one to save them.
Whatever you spent among expenditure, or you vowed among a vow, so surely Allah knows it, and none for the oppressors from supporters.
And whatever you spend in charity, or (whatever) vow you vow, surely Allah knows it. While, there will be no helpers for the unjust
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Whatever you spend on others or whatever pledge you make, Allah knows it. Those who do wrong by withholding charity shall have none to help them
And whatever alms you give or (whatever) vow you vow, surely Allah knows it; and the unjust shall have no helpers
And whatsoever you spend or whatsoever you vow, ALLAH surely knows it; and for the wrongdoers there shall be no helpers
And whatever sum you spend, or vow you vow, truly God knows it. And the wrongdoers shall have no helpers
And whatever you spend in charity or in love, be sure Allah knows it all. But the wrongdoers have no helpers
Whatever charity you give or vow you make, God knows it well. The wrongdoers will have no helpers.
Whatever charity you give, or a pledge you fulfill, God knows it. The wrongdoers have no helpers
And whatever you spend of expenditures or make of vows - indeed, Allah knows of it. And for the wrongdoers there are no helpers
And whatever expense you spend, or vow you vow, then indeed, God knows it; and the wrongdoers have no helpers.
And whatever ye spend in charity or devotion, be sure God knows it all. But the wrong-doers have no helpers
And whatever ye spend in charity or devotion, be sure Allah knows it all. But the wrong-doers have no helpers
إِن تُبۡدُوا۟ ٱلصَّدَقَـٰتِ فَنِعِمَّا هِیَۖ وَإِن تُخۡفُوهَا وَتُؤۡتُوهَا ٱلۡفُقَرَاۤءَ فَهُوَ خَیۡرࣱ لَّكُمۡۚ وَیُكَفِّرُ عَنكُم مِّن سَیِّءَاتِكُمۡۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِیرࣱ ٢٧١
If you give charity openly, it is good, but if you keep it secret and give to the needy in private, that is better for you, and it will atone for some of your bad deeds: God is well aware of all that you do
If you disclose your charity, it is well, and if you conceal it and give it to the poor, that is better for you. (Allah) will remove some of your bad deeds. Allah is All-Aware of what you do.
If ye disclose the alms, even so it is well, and if ye hide them and give them unto the poor, it will be better for you and He will expiate some of your misdeeds Allah is of that which ye work Aware
If you give alms openly, it is well; but if you do it secretly and give to the poor, that is better. This will absolve you of some of your sins; and God is cognisant of all you do
It is good if you give charity openly, but if you keep your charity a secret and give in private it is better for you. This will atone for your bad deeds. Allah is Habir (All-Aware) of what you do (as He comprises your being).
If you make your sadaqa public, that is good. But if you conceal it and give it to the poor, that is better for you, and We will erase some of your bad actions from you. Allah is aware of what you do.
If you disclose your charities, that is well, but if you hide them and give them to the poor, that is better for you, and it will atone for some of your misdeeds, and Allah is well aware of what you do
If you dispense your alms openly, it is well, but if you conceal it and give it to the poor (in secret), this is better for you; and God will (make it an atonement to) blot out some of your evil deeds. God is fully aware of all that you do
If you give (your) alms openly it is well and good (in itself). But if you keep them secret and give them to the needy it is better for your ownselves and He will (thereby) acquit you of some of your evil deeds. Allah is fully aware of what you do
If you publish your freewill offerings, it is excellent; but if you conceal them, and give them to the poor, that is better for you, and will acquit you of your evil deeds; God is aware of the things you do
If you openly give to charity then it is good, but if you hide it and give it to the poor then it is better for you, and it removes some of your sins from you. God is well aware of what you do.
It is O.K. to spend openly on charity; however, it will be much better to help the needy people as an unknown person as it will washes more of your sins. God knows well what you are doing
If you disclose your charity, that is fine. But if you give anonymously to those in need, that is best for you. It will remove from you some of your guilt, and God is well acquainted with what you do
If youpl disclose donations, then that is excellent. But if youpl hide them and bring them to the needy, then that is better for you. and it will remit your evil deeds for you. For Allah is All-Aware of what you do.
If ye display your almsgiving, then well is it; but if ye hide it and bring it to the poor, then is it better for you, and will expiate for you your evil deeds; for God of what ye do is well aware
If you give charity openly, what an excellent deed it is! And if you secretly give it to the poor, it is the best for you; and it will redeem some of your sins; and Allah is Aware of your deeds
If you make public the charities, then so much so good but if you conceal it and give it to the poor, then it is better for you and He removes from you your evil deeds and Allah is All-acquainted with all that you do.
If ye make your alms to appear, it is well; but if ye conceal them, and give them unto the poor, this will be better for you, and will atone for your sins: And God is well informed of that which ye do
If you display your almsgiving, then it is well ; but if you hide it and bring it to the poor, then is it better for you, and will atone for you some of your evil deeds; for Allah is Informed of what you do
If you reveal your charity it is good, but to give charity to the poor in private is better and will acquit you from some of your evil deeds. Allah is Knowledgeable of what you do
Give ye your alms openly? it is well. Do ye conceal them and give them to the poor? This, too, will be of advantage to you, and will do away your sins: and God is cognisant of your actions
If you make your Sadaqat evident, even so it is well and if you keep it secret and give them to those who are really deserving, it is better for you. And He will write off some of your evil acts. And Allah is All-Aware of what you practice
If you show your charity, then, how bountiful it is while if you conceal it and give it to the poor, that would be better for you. This absolves you of some of your evil deeds. And God is Aware of what you do.
If you make known your acts of charity, it’s okay; but, if you keep them to yourself, just making sure that they get to those in need, that is better for you. (Allah) will erase some of your sins. Allah is well aware of all that you do.
To give charity in public is good, but to give to the poor in private is better and will remove from you some of your sins. Allah is aware of your actions
If you practise charity publicly, it is good; but if you give charity secretly to the needy, it is much better for you, for this will expiate many of your sins. Anyhow, Allah is well aware of whatever you do
If you manifest charity, how excellent it is! And if you hide it and give it to the poor, it is good for you. And it will do away with some of your evil deeds; and Allah is Aware of what you do
If you give charity openly then that is good, and if you hide it and give it to the poor then that is better for you, and this will wipe off (some) of your evil (deeds), and Allah is informed of what you do.
If you give suadaquaat openly it is good. And if you do it in secrecy, and give it to the poor, then it is better for you. And it will atone for some of your misdeeds. And Allah is aware of what you do
If you give charity in public, it is worthwhile (for it will persuade others), but if you hide and deliver it to the poor in secret, that is (far) better for you. And Allah will remove from you some of your sins (due to this charity). And Allah is Well Aware of all that you do
If you openly give charity, then it is acceptable; but if you conceal it and give it to the poor, then that is better for you. And He cancels some of your sins; and God is Expert to all that you do
If you openly give charities, then it is acceptable; but if you conceal them and give them to the poor, then that is better for you. And He cancels some of your sins; and God is Expert to all that you do.
If you openly give charities, then it is acceptable; but if you conceal them and give them to the poor, then that is better for you. And He cancels some of your sins; and God is Expert to all that you do.
If you show the charities, so it is blessed/praised, and if you hide it and you bring/give (to) the poor/needy ,so it is better for you, and He covers/substitutes from you, from your sins/crimes, and God (is) with what you make/do informed/experienced
If you do deeds of charity openly, it is well; but if you bestow it upon the needy in secret, it will be even better for you, and it will atone for some of your bad deeds. And God is aware of all that you do
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In case you display (your) donations, then how favored (you are) by them, and in case you conceal them and bring them to the poor, then it is more charitable for you; and He will expiate for you (some) of your odious (deeds); and Allah is Ever-Cognizant of whatever you do
If ye publish your almsgiving, it is well, but if ye hide it and give it to the poor, it will be better for you, and will atone for some of your ill-deeds. Allah is Informed of what ye do
It is not bad to give alms in public. However if you give them privately to the poor, it would be better for you and an expiation for some of your sins. God is Well-Aware of what you do
If you make Sadaqat (alms) openly, it is good enough, and if you keep it secret and give it to the needy, it is much better for you, and this will write off part of your sins. Allah is All-Aware of what you do
If you disclose your alms, they are still excellent. If you give them in private to the poor, it will be better for you and expiation for some of your sins. Allâh is Well- Acquainted with what you do.
It is good if you (give openly and) let your charity be known. But truly excellent it would be, if you give to the poor and let your charity remain a secret. Allah will rid you of your sins! And Allah is very well Aware of everything you do
If you disclose your alms, they are still excellent. If you give them in private to the poor, it will be better for you and expiation for some of your iniquitous deeds. Allâh is Well- Acquainted with whatsoever you do.
If you perform benevolent acts openly with good will and a clean heart, it is meritorious. But if you conceal your charitable acts when you offer in benevolence to the needy, it is better for you; such acts expiate some of your wrongs by benefits, and Allah is 'Alimun of All that you do
If you give charity openly, that is wonderful, but giving it secretly to the needy is even better; in both casesit will compensate for your sins. Allah is fully aware of what you do
To give charity publicly is good, but to give to the poor privately is better for you, and will absolve you of your sins. And Allah is All-Aware of what you do.
If you give charity openly, then this is excellent, and if you hide it and give it to the poor, that is better for you, and it will undo some of your bad deeds for you, and Allah knows what you do.
To be charitable in public is good, but to give alms to the poor in private is better for you and will atone for some of your sins. God has knowledge of all your actions
If you declare your charities, they are still good. But if you keep them anonymous, and give them to the poor, it is better for you, and remits more of your sins. GOD is fully Cognizant of everything you do.
If you give charity visibly, it is good. But if you hide it while giving to the poor, it is better for you, and He will atone for some of your sins. God is well aware of what you do.
If you give charity visibly, it is good. But if you hide it while giving to the poor, it is better for you, and He will atone for some of your sins. God is well aware of what you do.
If you appear, the alms, that is graceful. And if you hide it and give it to the poor, that is goodness for you. And He will atone about you, among your bad deeds. And Allah is with what you are working, Expert.
If you give alms openly, it is well; but if you hide it and give it to the poor, it is better for you, and it will remove from you some of your sins; and Allah is aware of what you do
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If you disclose your charities, it is well, but if you give in secret to the needy, it will be better for you. This kind of giving has the power of erasing the imprints of your ill deeds on your "Self". This Law has been decreed by Allah Who knows the interrelations of all your actions within and without your personality
If you give alms openly, it is well, and if you hide it and give it to the poor, it is better for you; and this will do away with some of your evil deeds; and Allah is aware of what you do
If you give alms openly it is well and good; but if you hide them and give them to the poor, it is better for you, And HE will remit from you many of your evil deeds. And ALLAH is Aware of what you do
If you disclose your acts of charity, that is well. But if you hide them and give to the poor, that is better for you, and will acquit you of some of your evil deeds. And God is Aware of whatsoever you do
You may mention the (acts of) charity, however, it is better, if you do not talk about them, and make them reach those (who are really) in need: That is best for you; It will remove from you some of your (stains of) evil. And Allah is well Informed (Khabeer) of what you do
It is good if you disclose your charitable expenditures, but if you conceal them and give them to the poor, it’s better for you and will erase some of your misdeeds. God is fully aware of what you do.
If you give charity openly, that is good. But if you keep it secret, and give it to the needy in private, that is better for you. It will atone for some of your misdeeds. God is cognizant of what you do
If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you, and He will remove from you some of your misdeeds [thereby]. And Allah , with what you do, is [fully] Acquainted
If you display the charities, then it is excellent; and if you hide it and give it to the needy, then is it better for you, and He will cover from you your evil deeds; and God is aware of what you do.
If ye disclose (acts of) charity, even so it is well, but if ye conceal them, and make them reach those (really) in need, that is best for you: It will remove from you some of your (stains of) evil. And God is well acquainted with what ye do
If ye disclose (acts of) charity, even so it is well, but if ye conceal them, and make them reach those (really) in need, that is best for you: It will remove from you some of your (stains of) evil. And Allah is well acquainted with what ye do
۞ لَّیۡسَ عَلَیۡكَ هُدَىٰهُمۡ وَلَـٰكِنَّ ٱللَّهَ یَهۡدِی مَن یَشَاۤءُۗ وَمَا تُنفِقُوا۟ مِنۡ خَیۡرࣲ فَلِأَنفُسِكُمۡۚ وَمَا تُنفِقُونَ إِلَّا ٱبۡتِغَاۤءَ وَجۡهِ ٱللَّهِۚ وَمَا تُنفِقُوا۟ مِنۡ خَیۡرࣲ یُوَفَّ إِلَیۡكُمۡ وَأَنتُمۡ لَا تُظۡلَمُونَ ٢٧٢
It is not for you [Prophet] to guide them; it is God who guides whoever He will. Whatever charity you give benefits your own soul, provided you do it for the sake of God: whatever you give will be repaid to you in full, and you will not be wronged
Not upon you (O Muhammad) is their guidance, but Allah guides whom He wills. Whatever good you spend, it is for yourselves, you don’t spend except seeking the pleasure of Allah. Whatever good you spend, it will be repaid back to you in full, and you will not be wronged.
Not on thee is their guidance, but Allah guideth whomsoever He listeth. And whatsoever ye expend of good it is for your own souls, and ye expend not save to seek Allah's countenance and whatsoever ye expend of good shall be repaid to you, and ye shall not be wronged
It is not for you to guide them: God guides whom He will. Whatever you spend you will do so for yourself, for you will do so to seek the way that leads to God; and what you spend in charity you will get back in full, and no wrong will be done to you
It is not your responsibility to make them find the right path (realize the reality of their essence)! Allah guides (enables this realization) to whom He wills (as this entails the expression of the Name Hadi within one’s essence, not some form of external guidance)! Whatever you spend in charity it is for your own good, as you do not but give for the sake of Allah (knowing and seeing the face of Allah). Whatever good you give, it will be fully repaid to you and you will never be wronged.
You are not responsible for their guidance, but Allah guides whomever He wills. Whatever good you give away is to your own benefit, when you give desiring only the Face of Allah. Whatever good you give away will be repaid to you in full. You will not be wronged.
It is not up to you to guide them; rather it is Allah who guides whomever He wishes. And whatever wealth you spend, it is for your own benefit, as you do not spend but to seek Allah’s pleasure, and whatever wealth you spend will be repaid to you in full, and you will not be wronged
(O Messenger! Your mission is to communicate all such commandments, so) it is not your duty to secure their guidance (in every matter); but God guides whomever He wills. (O people,) whatever good you spend (in charity and other good causes) is to your own benefit, and (as believers) you do not spend but in search of God’s "Face" (seeking to be worthy of His favor). Whatever good you spend will be repaid to you in full, and you will not be wronged
You are not responsible for their guidance to the right path but Allah guides (him) who wishes (to be guided). (Believers!) whatever wealth you spend (in doing good) will be fully credited to you and you shall not be treated unjustly
Thou art not responsible for guiding them; but God guides whomsoever He will. And whatever good you expend is for yourselves, for then you are expending, being desirous only of God's Face; and whatever good you expend shall be repaid to you in full, and you will not be wronged
Guiding them is not your responsibility, but God guides whom He wants. And anything good you spend is for (the benefit of) yourselves, and spend only looking for God's pleasure (and His attention). And anything good you spend will be paid back to you (in full), and you will not be wronged.
It is not your job (O Mohammad) to make believers out of people. Only God will guide the ones who deserve to be guided. Anything you spend on charity is for your own good, if you do it to please the Lord. Whatever you spend on the cause of God will be paid back to you in full and you will not face any injustice
It is not required of you to guide them, but God guides whom He pleases. Whatever good you give, benefits your own souls, but you should only do so seeking the Face of God. Whatever good you give, will be repaid to you, and you will not be dealt with unjustly
Their guidance is not yoursg responsibility, but Allah guides whomever He wills. And whatever good youpl spend is to your own benefit. And whatever good you spend shall be to seek Allah's Countenance. And whatever good youpl spend will be repaid to you in full, for you will not be done injustice.
Thou art not bound to guide them; but God guides whom He will; and whatever good ye expend it is for yourselves, and do not expend save craving for God's face. And what ye expend of good, it shall be repaid you, and ye shall not be wronged,
It is not your duty (O dear Prophet Mohammed - peace and blessings be upon him) to make them accept guidance - but Allah guides whomever He wills; and whatever good thing you spend is beneficial for yourselves; and it is not right for you to spend except to seek Allah’s pleasure; and whatever you spend will be repaid to you in full, and you will not be wronged.
Their guidance is not up to you but Allah guides whom He pleases and whatever you spend of good is for the benefit of your own souls and you will not spend except to seek the face of Allah and whatever you spend of good it will be paid back to you in full and you will not be cheated.
The direction of them belongeth not unto thee; but God directeth whom he pleaseth. The good that ye shall give in alms shall redound unto your selves; and ye shall not give unless out of desire of seeing the face of God. And what good thing ye shall give in alms, it shall be repaid you, and ye shall not be treated unjustly
It is not your duty (O Muhammad) to guide them; but Allah guides whom He will; and whatever good you expend it is for yourselves when you spend not save for Allah´s sake. And what you spend of good, it shall be repaid you in full, and you shall not
It is not for you (Prophet Muhammad to cause) their guidance. Allah guides whom He will. Whatever good you spend is for yourselves, provided that you give it desiring the Face of Allah. And whatever good you spend shall be repaid to you in full, you shall not be harmed
Their guidance is not thine affair, O Muhammad; but God guideth whom he pleaseth. And the good that ye shall give in alms shall redound unto yourselves; and ye shall not give but as seeking the face of God; and whatever good thing ye shall have given in alms, shall be repaid you, and ye shall not be wronged
Their (attaining) guidance is not your responsibility, but Allah will guide whom He will think proper. And whatever you spend out of wealth, then it benefits your own souls. And you spend not (in good) except (when) seehead of state the attention of Allah. And whatever you spend out of wealth shall be rendered back to you; and you shall not be dealt unjustly
Their guidance is not on thee. But God guides whomever He wills. And whatever of good you spend, it is for yourselves. And spend not but looking for the Countenance of God. And whatever of good you spend, your account will be paid to you in full and you will not be wronged.
It is not required of you to save (sinners), but Allah saves whom He pleases. Whatever good you give benefits your own souls, and you will only do so if you are seeking the face of Allah. Whatever good you give will be returned to you, and you will not suffer injustice.
O Prophet, you are not responsible for their guidance, it is Allah Who guides whom He pleases. Whatever wealth you spend in charity, it is to your own advantage; provided you give to seek the pleasure of Allah. Whatever wealth you spend for the sake of Allah, will be paid back to you in full, and you will not be wronged
O Prophet, you are not responsible for their guidance; Allah Himself shows guidance to anyone He pleases. And whatever wealth you spend in charity, it is for your own good. As you spend of your wealth to win Allah´s pleasure, you will be given full reward for whatever you spend and you will not be deprived in the least of your rightful due
Their guidance is not thy duty, but Allah guides whom He pleases. And whatever good thing you spend, it is to your good. And you spend not but to seek Allah's pleasure. And whatever good thing you spend, it will be paid back to you in full, and you will not be wronged
It is not your (responsibility) to guide them, but Allah guides whom He wills. And whatever you spend of good, then (the benefit of) it is for yourselves; and do not spend but to seek the Attention of Allah, and whatever you spend of good it will be repaid to you in full and injustice will not be done to you.
Guiding them is not your responsibility, but Allah guides whom He pleases. And whatever wealth you spend, it is for your own benefit. And you spend not, but to seek Allah's pleasure. And the wealth, you spend, shall be recompensed to you, and you will not be wronged
Their (acceptance) of guidance is not your responsibility. It is Allah Who awards guidance to whom He wills. And whatever wealth you give away (as charity donation) goes to your own benefit. It is not appropriate for you to spend but for Allah’s pleasure alone. And whatever you spend of your wealth, (its reward) will be paid back to you in full and you shall not be treated unjustly
You are not responsible for their guidance, but it is God who will guide whoever He wishes. And whatever you spend out of goodness is for your own souls. And anything you spend should be in seeking God's presence. And whatever you spend out of goodness will be retuned to you, and you will not be wronged
You are not responsible for their guidance, but it is God who will guide whoever He wishes. And whatever you spend out of goodness is for your own souls. And anything you spend should be in seeking the face of God. And whatever you spend out of goodness will be returned to you, and you will not be wronged.
You are not responsible for their guidance, but it is God who will guide whoever He wishes. And whatever you spend out of goodness is for your own souls. And anything you spend should be in seeking the face of God. And whatever you spend out of goodness will be returned to you, and you will not be wronged.
Their guidance (is) not on you, and but God guides whom he wills/wants, and what you spend from goodness/wealth , so it is for yourselves, and you do not spend, except asking/desiring God's face/direction , and what you spend from goodness/wealth is fulfilled/completed to you, and you are not being caused injustice to/oppressed
It is not for thee [O Prophet] to make people follow the right path, since it is God [alone] who guides whom He wills. And whatever good you may spend on others is for your own good, provided that you spend only out of a longing for God's countenance: for, whatever good you may spend will be repaid unto you in full, and you shall not be wronged
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Their guidance is not upon you, but Allah guides whomever He decides. And whatever charity (benefit) you do expend, (then) it is for yourselves; and whatever you expend (should be) for nothing except for your seeking the Face of Allah; and whatever charity you do expend will be (paid) to you in full, and you will not be done an injustice
The guiding of them is not thy duty (O Muhammad), but Allah guideth whom He will. And whatsoever good thing ye spend, it is for yourselves, when ye spend not save in search of Allah's Countenance; and whatsoever good thing ye spend, it will be repaid to you in full, and ye will not be wronged
(Muhammad), you do not have to guide them. God guides whomever He wants. Whatever you spend for the cause of God is for your own good, provided you do not spend anything but to please God. For anything good that you may give for the cause of God, you will receive sufficient reward and no injustice will be done to you
It is not for you to put them on the right path. Rather, Allah puts on the right path whom He wills. Whatever good you spend is for your own selves, and you shall not spend but to seek the pleasure of Allah, and whatever good thing you spend shall be repaid to you in full, and you shall not be wronged
It's not in your power to convert people to Islam but Allâh guides, with His divine guidance, whomever He will, to embrace Islam. Whatever good thing you expend, it is for your own good. Expend not save craving for the countenance of Allâh. Whatever good thing you expend, it will be repaid to you in full and you will not be treated unfairly.
It is not upon you to grant them guidance. Allah guides whom He wants! Whatever good (money) you spend is only for your own good. If you spend to seek the pleasure of Allah, then whatever good (money) you spend would be returned to you to the fullest extent. You would not be wronged at all
It is not incumbent upon you to make people yield to the knowledge of the truth. It is Allah who truly inspires whomever He pleases to embrace the Truth. Whatever good thing you spend, it is for your own benefit. So do not spend except for craving for the countenance of Allâh. Whatever good thing you spend, it will be repaid to you in full and you will not be wronged.
It is not your responsibility, Muhammad, to guide the strayed to the path of righteousness but it is Allah Who touches the hearts of whom He will with His divine hand opening their minds’ eyes to His path of righteousness. And whatever you spend in divine service reflects piety in your deeds and it is but an advantage to you, that is if what you spend is truly intended to fulfil your obligation to Allah and to satisfy your conscience and hearts. And whatever you spend in benevolence shall be reimbursed in your favour and you shall not be wronged
It is not for you, Muhammad, to guide them, rather Allah guides anyone who wants to be guided. Whatever good things you give in charity will benefit yourselves; that is, if you give, seeking only Allah’s pleasure. Whatever good things you give in charity will be rewarded, and you will be not short-changed in the least
You are not responsible for people’s guidance ˹O Prophet˺—it is Allah Who guides whoever He wills. Whatever you ˹believers˺ spend in charity, it is for your own good—as long as you do so seeking the pleasure of Allah. Whatever you donate will be paid back to you in full, and you will not be wronged.
Their guidance is not up to you, but Allah guides whom He pleases, and any good you spend is for your own selves, and you only spend to seek the presence of Allah, and any good you spend will be repaid to you, and you will not be wronged.
It is not for you to guide them. God gives guidance to whom He will. Whatever alms you give shall rebound to your own advantage, provided that you give them only for the love of God. And whatever alms you give shall be repaid to you in full: you shall not be wronged
You are not responsible for guiding anyone. GOD is the only one who guides whoever chooses (to be guided). Any charity you give is for your own good. Any charity you give shall be for the sake of GOD. Any charity you give will be repaid to you, without the least injustice.
It is not for you to guide them. God guides whomever He wills. What charity you give benefits you when you contribute only to please God. Your contributions will be paid back to you, and you will not be cheated.
It is not for you to guide them. God guides whoever wants to be guided. What charity you give benefits you when you contribute only to please God. Your contributions will be paid back to you, and you will not be cheated.
Their guidance is not upon you, but Allah guides whom He wills. And whatever you are spending from goodness, so it is for yourselves. And you are not spending except for seeking Allah’s face. And what you spend among goodness will be fulfilled to you and you will not be oppressed.
It is not upon you to guide them (O' Muhammad) , but Allah guides aright whomsoever He wills. And whatever of good you spend in charity shall be for your own selves; and you do not spend except seeking the pleasure of Allah; and whatever of good you spend shall be repaid to you in full and you shall not be dealt with unjustly
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Your responsibility (O Messenger!) is only to show them the Right Way (and not to make them walk it). He has established Rules for attaining Guidance.(4:88). (O People!) Whatever good you give benefits your own "Self" when you spend for the sake of Allah. Any charity you give will be repaid to you, without the least injustice
To make them walk in the right way is not incumbent on you, but Allah guides aright whom He pleases; and whatever good thing you spend, it is to your own good; and you do not spend but to seek Allah's pleasure; and whatever good things you spend shall be paid back to you in full, and you shall not be wronged
It is not thy responsibility to make them follow the right path; But ALLAH guides whosoever HE pleases. And whatever of wealth you spend, the benefit will of it will be for yourselves, for, you spend not but to seek the favour of ALLAH. And whatever of wealth you spend, it shall be paid back to you in full and you shall not be wronged
Thou art not tasked with their guidance, but God guides whomsoever He will. Whatever good you spend, it is for yourselves, when you spend only seeking the Face of God. And whatever good you spend shall be paid to you in full, and you shall not be wronged
It is not required for you (O Prophet!), to set them on the right path, but Allah sets on the right path anyone He pleases. Whatever good you give benefits your own souls, and you shall only do so hoping for the (Divine) Face of Allah. Whatever good you give, shall be brought back to you and you shall not be dealt with unjustly
Their guidance isn’t your responsibility, but God guides whom He wills. What you spend of good is for yourselves. All acts of charity should be done seeking God’s favor. Whatever good you give will be returned to you in full, and you won’t be wronged.
Their guidance is not your responsibility, but God guides whom He wills. Any charity you give is for your own good. Any charity you give shall be for the sake of God. Any charity you give will be repaid to you in full, and you will not be wronged
Not upon you, [O Muhammad], is [responsibility for] their guidance, but Allah guides whom He wills. And whatever good you [believers] spend is for yourselves, and you do not spend except seeking the countenance of Allah . And whatever you spend of good - it will be fully repaid to you, and you will not be wronged
Not upon you, is their guidance; but God guides whom He wills; and whatever of good you expend then it is for yourselves, and do not expend except seeking the face of God. And what you expend of good, it shall be repaid to you in full, and you shall not be wronged, -
It is not required of thee (O Apostle), to set them on the right path, but God sets on the right path whom He pleaseth. Whatever of good ye give benefits your own souls, and ye shall only do so seeking the "Face" of God. Whatever good ye give, shall be rendered back to you, and ye shall not Be dealt with unjustly
It is not required of thee (O Messenger), to set them on the right path, but Allah sets on the right path whom He pleaseth. Whatever of good ye give benefits your own souls, and ye shall only do so seeking the "Face" of Allah. Whatever good ye give, shall be rendered back to you, and ye shall not Be dealt with unjustly
لِلۡفُقَرَاۤءِ ٱلَّذِینَ أُحۡصِرُوا۟ فِی سَبِیلِ ٱللَّهِ لَا یَسۡتَطِیعُونَ ضَرۡبࣰا فِی ٱلۡأَرۡضِ یَحۡسَبُهُمُ ٱلۡجَاهِلُ أَغۡنِیَاۤءَ مِنَ ٱلتَّعَفُّفِ تَعۡرِفُهُم بِسِیمَـٰهُمۡ لَا یَسۡءَلُونَ ٱلنَّاسَ إِلۡحَافࣰاۗ وَمَا تُنفِقُوا۟ مِنۡ خَیۡرࣲ فَإِنَّ ٱللَّهَ بِهِۦ عَلِیمٌ ٢٧٣
[Give] to those needy who are wholly occupied in God’s way and cannot travel in the land [for trade]. The unknowing might think them rich because of their self-restraint, but you will recognize them by their characteristic of not begging persistently. God is well aware of any good you give
Charity is for the poor who are restricted (from travel) for the cause of Allah, they are not able to move about to work in the earth. The ignorant people think them as wealthy because of their modesty. You may know them by their mark; they don’t beg people with repeated demands. Whatever good you spend, surely Allah knows about that well.
Alms are for the poor who are restricted in the way of Allah, disabled from going about in the land. The (unknowing taketh them for the affluent because of their modesty thou I wouldst recognise them by their appearance: they ask not of men with importunity. And whatsoever ye shall expend of good, verily Allah is thereof Knowe
(Give to) the needy who are engaged in the service of God who are not able to move about in the land, whom the ignorant consider to be affluent as they refrain from asking. You can know them from their faces for they do not ask of men importunately. God is surely cognisant of good things that you spend
(Your unrequited giving) is for the needy who have fully submitted themselves to the way of Allah without sparing any time to work for worldly sustenance. And because they refrain from asking, one who has no insight into their situation would think they are wealthy, but you will recognize them from their faces. They will never shamelessly ask for something from another. Thus, whatever good you give, surely Allah is Aleem of it.
It is for the poor who are held back in the Way of Allah, unable to travel in the land. The ignorant consider them rich because of their reticence. You will know them by their mark. They do not ask from people insistently. Whatever good you give away, Allah knows it.
[The charities are] for the poor who are straitened in the way of Allah, not capable of moving about in the land [for trade]. The unaware suppose them to be well-off because of their reserve. You recognize them by their mark; they do not ask the people importunately. And whatever wealth you may spend, Allah indeed knows it
That (which you spend) is for the poor who, having dedicated themselves to God’s cause, are in distressed circumstances. They are unable to move about the earth (to render service in God’s cause and earn their livelihood). Those who are unaware (of their circumstances) suppose them wealthy because of their abstinence and dignified bearing, but you will know them by their countenance – they do not beg of people importunately. And whatever good you spend, surely God has full knowledge of it
(These charities are meant) for those needy who are (so) confined in the way of Allah that they are unable to move about in the land (for providing their sustenance). The person ignorant (of their condition) thinks them free from want, because of (their) abstaining (from begging). But you shall know them by their appearance (that they are in need). They do not beg of people with importunity. And whatever good thing you spend (for their help) Allah knows it surely well
it being for the poor who are restrained in the way of God, and are unable to journey in the land; the ignorant man supposes them rich because of their abstinence, but thou shalt know them by their mark -- they do not beg of men importunately. And whatever good you expend, surely God has knowledge of it
(Spend) for the poor who are restricted in God's way and cannot travel on the earth, but the ignorant ones assume that they are rich because of their self-respect, you know them by their appearance, and they do not ask (beg) people insistently. And anything good you spend, indeed God knows about it.
Those who are persecuted are entitled to charity. They are dignified people who give an appearance of being in no need to the ignorant people. They rarely ask for help; however, you can recognize them through certain signs. Any charitable expenditure by you is well known and appreciated by God
It is for those in need, who in God's cause, are restricted and cannot move around in the land to seek opportunity. The ignorant person thinks because of their modesty, that they are free from want. You will know them by their mark, not by them constantly begging. And whatever good you give, be assured God knows it well
(Donations are) for the poor—those who are detained (for striving) in the way of Allah, unable to travel in the land (for livelihood). Anyone ignorant (of their condition) would think them rich due to their self-restraint. Yousg recognize them by their mark (of poverty)—they do not ask from people insistently. And whatever good youpl spend—Allah is indeed All-Knowing of it.
unto the poor who are straitened in God's way, and cannot knock about in the earth. The ignorant think them to be rich because of their modesty; you will know them by their mark, they do not beg from men importunately; but what ye spend of good God knows
(Spend) For the poor who are restricted while in Allah's cause, who cannot travel in the land (for earning) - the unwise think they are wealthy because of their restraint; you will recognise them by their faces; they do not seek from people in order to avoid grovelling; and Allah knows whatever you spend in charity
It is for the poor who have been confined in the way of Allah, they are incapable to travel in the land [for trade]; the one who is ignorant [of their state] will think that they are well to do due to the self continence. You will recognise them by their marks. They do not ask people importunately. Whatever you spend of good, truly Allah is All-knowing about it.
unto the poor who are wholly employed in fighting for the religion of God, and cannot go to and fro in the earth; whom the ignorant man thinketh rich, because of their modesty: Thou shalt know them by this mark, they ask not men with importunity; and what good ye shall give in alms, verily God knoweth it
(Alms are for) the poor who are straitened in Allah´s way, and cannot travel about in the earth. The ignorant think them to be rich because of their modesty; you will know them by their mark, they do not beg from men with importunity; but what you
(Charity is) for the poor who are restrained in the way of Allah, and are unable to journey in the land. The ignorant take them to be rich because of their abstinence. But you can recognize them by their signs. They do not persistently beg people. Whatever good you give is known to Allah
There are among you the poor, who being shut up to fighting for the cause of God, have it not in their power to strike out into the earth for riches. Those who know them not, think them rich because of their modesty. By this their token thou shalt know them - they ask not of men with importunity: and of whatever good thing ye shall give them in alms, of a truth God will take knowledge
(Spend) for those in need who got involved in the cause of Allah and have no capacity to move about on the land (earning money); the ignorant thinks them rich because of their attitude and behaviour, (but) you shall recognise them by their marks: they put no demand to the people with importunity (and show grace and integrity). And whatever you spend out of your wealth, then surely Allah is All-Aware of it
Spend for the poor, those who were restrained in the way of God and are not able to travel on the earth. The one who is ignorant assumes them to be rich because of their having reserve. Thou wilt recognize them by their mark. They ask not persistently of humanity. And whatever of good you spend, then, truly, God is Knowing of that.
Those in need include those who are restricted in service to Allah because they are immobile and cannot work. The ignorant person thinks that, because of their meekness, they are free from need. You will recognize them by their handicaps. They do not beg annoyingly from everybody. Whatever goodness you give, you can be assured that Allah knows it well.
Charity is for those needy people who are engaged so much in the cause of Allah that they cannot move about in the land to earn their livelihood: the ignorant think that they are wealthy on account of their modest behavior. You can recognize them by their look because they do not make insistent demands on people. Whatever you spend on them, surely Allah knows it
Those who are engaged so much in the cause of Allah that they cannot move about in the land to earn their livelihood and are, therefore, in straitened circumstances, specially deserve help. An ignorant person would suppose them to be well off because of their self-respect; you can know their real condition from their faces, for they are not the ones who would beg of people with importunity. And Allah will surely know whatever you will spend on them
(Charity) is for the poor who are confined in the way of Allah, they cannot go about in the land; the ignorant man thinks them to be rich on account of (their) abstaining (from begging). Thou canst recognize them by their maker -- they beg not of men importunately. And whatever good thing you spend, surely Allah is Knower of it
(Charity is) for the poor who are confined in the way of Allah, they cannot travel in the land, the ignorant person considers them to be free of want because of (their) abstaining (from begging), you can recognise them from their marks, they do not beg from people, being troublesome by demanding frequently; and whatever you spend of good, then Allah is certainly the Knower of it.
For those needy people, confined to Allah's Path, unable to move about in the land, and whom the ignorant do not consider to be poor because of the abstinence. You recognize them by their looks. They do not ask for things from people persistently. And Allah indeed becomes instantly aware of anything you spend
(Charity is) the right of those poor who have been restricted (from earning their livelihood) in the cause of Allah. They cannot even move about in the land (due to their whole time involvement in matters of Din [Religion]). Because of their (ascetic) aversion to greed, the unwise (knowing little about their state of heart and soul) consider them wealthy. You will recognize them from their appearance. They do not ask people (for help) at all lest they should humble themselves (before them). And whatever wealth you give in charity, Allah indeed knows it well
As for the poor who face hardship in the cause of God, and they cannot leave the land; the ignorant ones think they are rich from their modesty; you know them by their features, they do not ask the people repeatedly. And what you spend out of goodness, God is fully aware of it
For the poor who face hardship in the cause of God, they cannot go forth in the land; the ignorant ones think they are rich from their modesty; you know them by their features, they do not ask the people repeatedly. And what you spend out of goodness, God is fully aware of it.
For the poor who face hardship in the cause of God, they cannot go forth in the land; the ignorant ones think they are rich from their modesty; you know them by their features, they do not ask the people repeatedly. And what you spend out of goodness, God is fully aware of it.
For the poor , those who were restricted/surrounded in God's way/sake , they are not able (to go) moving/traveling in the earth/Planet Earth, the ignorant/foolish thinks/supposes them (as) rich from the purity/refrainment (dignity), you know them by their expressions/marks , they do not ask/question the people persistently , and what you spend from goodness/wealth , so that God (is) with it knowledgeable
[And give] unto [such of] the needy who, being wholly wrapped up in God's cause, are unable to go about the earth [in search of livelihood]. He who is unaware [of their condition] might think that they are wealthy, because they abstain [from begging]; [but] thou canst recognize them by their special mark: they do not beg of men with importunity. And whatever good you may spend [on them], verily, God knows it all
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(It is) for the poor who are detained in the way of Allah, (and) are unable to strike (i.e. journey in the land) in the earth. The ignorant man reckons them rich because of (their) regular abstinence. You recognize them by their mark; they do not ask of mankind importunately, and whatever charity you expend, then surely Allah is Ever-Knowing of it
(Alms are) for the poor who are straitened for the cause of Allah, who cannot travel in the land (for trade). The unthinking man accounteth them wealthy because of their restraint. Thou shalt know them by their mark: They do not beg of men with importunity. And whatsoever good thing ye spend, lo! Allah knoweth it
(If the recipients of charity are) the poor whose poverty, because of their striving for the cause of God, has become an obstacle for them, and who do not have the ability to travel in the land, they seem rich compared to the ignorant, because of their modest behavior. You would know them by their faces. They would never earnestly ask people for help. God knows well whatever wealth you spend for the cause of God
(Your charities should be preferably meant) for the needy who are confined in the way of Allah, unable to travel in the land. An ignorant person takes them as free of need because of their abstinence. You know them by their appearance (from begging). They do not beg people importunately, and whatever good thing you spend, Allah is All-Aware of it
Alms are for the poor who are totally engaged in struggling for (serving) the cause of Allâh and cannot (mange) to travel in the land (seeking a lawful livelihood). The one who is spiritually dead and blind thinks that they are rich because of their dignity (and of abstention from asking others for some financial help). You may know them by their appearance. They never ask people (for financial help) in persistent way. Whatever good thing you expend, Allâh is Fully Aware of it.
(Charity is most appropriate) for those who are impoverished because they are (engaged and engrossed) in the cause of Allah, and are restricted (in their ability to earn). They cannot travel and move about in the world (in search of livelihood). Because of their modesty, those who are ignorant (of their circumstances), consider them well to do. You can recognize them by their features. They do not entreat and beg people for help. Allah is indeed very well Aware of anything you spend (in His cause)
Alms are for the poor who are totally engaged in striving for cause of Allâh and cannot (mange) to travel through the land. The ignorant thinks that they are rich because of their abstinence. You may know them by their appearance. They do not persistently beg people. Whatever good thing you spend, Allâh is Fully Aware of it.
Among you are those who truly deserve benefaction; they have been restrained from earning their livelihood because they participated in the war of belief against unbelief. They keep up appearances exhibiting to those unacquainted with them a happy expression and satisfaction because their modesty obstructs their tongues. You know them by their appearance speaking a different language; they do not solicit peoples’ ears for charity. And whatever you spend in divine service comes to Allah’s Knowledge
Give charityto the poor who are completely absorbed working in the way of Allah, unable to travel about the land to earn their livelihood. Because of their modest behaviour some ignorant peopleconsider them wealthy. You can recognise them from their facial expression and the fact that they do not make demands on people. Whatever good things you give in charity, Allah knows it well.
˹Charity is˺ for the needy who are too engaged in the cause of Allah to move about in the land ˹for work˺. Those unfamiliar with their situation will think they are not in need ˹of charity˺ because they do not beg. You can recognize them by their appearance. They do not beg people persistently. Whatever you give in charity is certainly well known to Allah.
For the poor who are constrained in the way of Allah unable to travel on earth; the ignorant considers them to be rich due to (their) modesty, you can tell them by their sign, they do not ask people incessantly, and any good you spend, Allah knows of it.
As for the poor who are preoccupied with fighting in the cause of God, and cannot travel the land in quest of a livelihood: the ignorant take them for men of wealth on account of their modest behaviour. But you recognize them by their look ― they never importune people for alms. Whatever alms you give are known to God
Charity shall go to the poor who are suffering in the cause of GOD, and cannot emigrate. The unaware may think that they are rich, due to their dignity. But you can recognize them by certain signs; they never beg from the people persistently. Whatever charity you give, GOD is fully aware thereof.
Give to the poor who are wholly committed to the path of God and who are unable to travel in the land. The unaware considers them rich because of their self-restraint. You will recognize them by their character traits. They are not always asking people to help them. God knows what you contribute.
Give to the poor who are wholly committed to the path of God and who are unable to travel in the land. The unaware considers them rich because of their self-restraint. You will recognize them by their character traits. They are not always asking people to help them. God knows what you contribute.
For the poor; those who are restrained in Allah’s pathway, and unable to find sort of livelihood on the earth. The ignorant would consider them rich, from the chastity. You will recognize them with their marks. They do not ask the people insistently. And whatever among goodness you spend, so surely Allah is with it, Knowledgeable.
(Charity is) for the poor who are restrained in the way of Allah, and are unable to move about in the land. The unaware consider them wealthy because of their restraint (from begging) . You shall recognize them by their countenance - they do not beg people importunately. And whatever of good things you give, then Allah is All-Knowing of it
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And give to the needy who are suffering in the Cause of Allah and cannot emigrate and those who are unable to go about the earth in search of livelihood. One, who is unaware of their condition, might think they are free from want, because they abstain from begging. But you can recognize them by the marks on their faces because they do not ask people insistently. Whatever good thing you spend on them, Allah is Aware of it
(Alms are) for the poor who are confined in the way of Allah-- they cannot go about in the land; the ignorant man thinks them to be rich on account of (their) abstaining (from begging); you can recognise them by their mark; they do not beg from men importunately; and whatever good thing you spend, surely Allah knows it
Alms are for the poor who are detained in the way of ALLAH and are unable to move about in the land. The ignorant man imagines them to be free from want because of their abstaining from begging. Thou shalt know them by their appearance, they do not beg of men with importunity. And whatever of wealth you spend, Surely ALLAH has perfect knowledge thereof
[It is] for the poor who are constrained in the way of God, who are not able to travel the earth. The ignorant one supposes them to be wealthy because of their restraint. Thou knowest them by their mark: they do not ask of people importunately. And whatever good you spend, truly God knows it
(Charity is) for those in need, those in Allah’s cause are restricted (from travel), and cannot move about in the land, searching (for work). The ones may without knowing think, Because of their modesty that they are free from want. You shall know them by their (constant) habit: They do not beg openly from all and everyone. And whatever good you give, be sure Allah knows it well
For the poor who are restrained in God’s path, unable to work in the land. The ignorant person thinks, because of their modesty, that they are free from want. You can identify them by their marks. They don’t ask people persistently. Whatever good you give, God is fully aware of it.
It is for the poor; those who are restrained in the way of God, and unable to travel in the land. The unaware would think them rich, due to their dignity. You will recognize them by their features. They do not ask from people insistently. Whatever charity you give, God is aware of it.
[Charity is] for the poor who have been restricted for the cause of Allah , unable to move about in the land. An ignorant [person] would think them self-sufficient because of their restraint, but you will know them by their [characteristic] sign. They do not ask people persistently [or at all]. And whatever you spend of good - indeed, Allah is Knowing of it
Unto the needy, those who are straitened in God's way, and are unable to journey in the land; the ignorant supposes them rich because of their modesty, but you shall know them by their mark, they do not beg from men importunately. And what you spend of good, then surely God knows it.
(Charity is) for those in need, who, in God's cause are restricted (from travel), and cannot move about in the land, seeking (For trade or work): the ignorant man thinks, because of their modesty, that they are free from want. Thou shalt know them by their (Unfailing) mark: They beg not importunately from all the sundry. And whatever of good ye give, be assured God knoweth it well
(Charity is) for those in need, who, in Allah's cause are restricted (from travel), and cannot move about in the land, seeking (For trade or work): the ignorant man thinks, because of their modesty, that they are free from want. Thou shalt know them by their (Unfailing) mark: They beg not importunately from all the sundry. And whatever of good ye give, be assured Allah knoweth it well
38
Usury Prohibited
ٱلَّذِینَ یُنفِقُونَ أَمۡوَ ٰلَهُم بِٱلَّیۡلِ وَٱلنَّهَارِ سِرࣰّا وَعَلَانِیَةࣰ فَلَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَیۡهِمۡ وَلَا هُمۡ یَحۡزَنُونَ ٢٧٤
Those who give, out of their own possessions, by night and by day, in private and in public, will have their reward with their Lord: no fear for them, nor will they grieve
Those who spend their wealth (in Allah’s cause) by night, by day, secretly, and openly, their rewards are with their Lord. There is no fear on them, nor shall they grieve.
Those who expend their riches by night and by day, in secret and openly, theirs shall be their hire with their Lord; no fear shall come on them, nor shall they grieve
Those who spend of their wealth in the way of God, day and night, in secret or openly, have their reward with their Lord, and have nothing to fear or regret
Those who give from their wealth by night and by day, in secret and in the open, their reward is with their Rabb (emerging from their essence and ready to manifest in their consciousness). They have nothing to fear or grieve.
Those who give away their wealth by night and day, secretly and openly, will have their reward with their Lord. They will feel no fear and will know no sorrow.
Those who give their wealth by night and day, secretly and openly, they shall have their reward near their Lord, and they will have no fear, nor will they grieve
Those who spend their wealth night and day, secretly and in public, their reward is with their Lord, and they will have no fear, nor will they grieve
Those who spend their wealth by night and by day (for the cause of Allah) privately and publicly have their reward with their Lord, they shall have no cause of fear, nor shall they ever grieve
Those who expend their wealth night and day, secretly and in public, their wage awaits them with their Lord, and no fear shall be on them, neither shall they sorrow
Those who spend their wealth (in God's way) night and day, secretly and openly, they have their reward with their Lord and they have no fear and no sadness.
Those who spend their belongings on charity during the day or at night and publicly or secretly, have their reward with their Lord. They is no fear or grief for them
Those who give of their resources by night and by day, in secret and in public, have their reward with their Lord. On them will be no fear nor shall they grieve
Those who spend their wealths by night and day, secretly and publicly—their reward is with their Lord, and no fear shall be upon them nor shall they grieve.
Those who expend their wealth by night and day, secretly and openly, they shall have their hire with their Lord. No fear shall come on them, nor shall they grieve
Those who spend their wealth by night and day, secretly and openly - their reward is with their Lord; and there shall be no fear upon them nor shall they grieve
Those who spend their wealth by the night and by the day, secretly and publicly, indeed for them will be their reward with their Lord and there will be no fear upon them nor will they grieve.
They who distribute alms of their substance night and day, in private and in public, shall have their reward with their Lord; on them shall no fear come, neither shall they be grieved
Those who expend their wealth by night and day, secretly and openly, they shall have their reward with their Lord. No fear shall come on them, nor shall they grieve
Those who spend their wealth by day and by night, in private and in public, their wage is with their Lord, and no fear shall be on them, neither shall they sorrow
They who give away their substance in alms, by night and day, in private and in public, shall have their reward with their Lord: no fear shall come on them, neither shall they be put to grief
Those who spend their possessions by night and by day secretly and evidently: so, for them is their reward with their Nourisher-Sustainer. No fear or apprehension would seize them and they will not go in depression and anxiety
Those who spend their wealth by nighttime and daytime, secretly or in public, then, for them, their compensation is with their Lord. And there will be neither fear in them nor will they feel remorse.
Those who charitably invest their resources, by night and by day, privately and publicly, have their reward with their Lord. They will know no fear or grief.
Those who spend their wealth in charity by night and day, secretly and openly, they will have their reward from their Lord. They shall have nothing to fear or to regret
Those who spend their wealth secretly and openly by day and night, will have their reward with their Lord, and they have nothing to fear nor grieve
Those who spend their wealth by night and day, privately and publicly, their reward is with their Lord; and they have no fear, nor shall they grieve
Those who spend their wealth by night and day secretly and publicly, then for them, their reward is there with their Fosterer, and there will neither be any fear on them nor will they grieve.
For those who spend their wealth, by night and by day, secretly and openly, their reward is with their Lord. And there shall be no fear on them, nor shall they grieve. ,
Those who spend (in the cause of Allah) by night and day, privately or publicly, have their reward with their Lord. And (on the Day of Resurrection) they shall neither fear nor grieve
Those who spend their money in the night and in the day, secretly and openly, they will have their reward with their Lord, there is no fear over them nor will they grieve
Those who spend their money in the night and in the day, secretly and openly, they will have their recompense with their Lord, there is no fear over them nor will they grieve.
Those who spend their money in the night and in the day, secretly and openly, they will have their recompense with their Lord, there is no fear over them nor will they grieve.
Those who spend their properties/wealths at the night and the daytime secretly and openly/publicly ,so for them (is) their reward/fee at their Lord, and no fear on them, and nor they be sad/grieving
Those who spend their possessions [for the sake of God] by night and by day, secretly and openly, shall have their reward with their Sustainer; and no fear need they have, and neither shall they grieve
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The ones who expend their riches by night and day time secretly and in public, then they have their reward from the Providence of their Lord, and no fear will be on them, neither will they grieve
Those who spend their wealth by night and day, by stealth and openly, verily their reward is with their Lord, and their shall no fear come upon them neither shall they grieve
Those who spend their property for the cause of God, any time during the day or night, in public or in private, will receive their reward from their Lord. There will be no fear for them nor will they grieve
Those who spend their wealth night and day, secretly and openly,__ they have their reward with their Lord, and there is no fear for them, nor shall they grieve
Those who expend their wealth (on serving the cause of Allâh) by night and day, secretly or openly, will have their reward with their Lord. There will come no fear upon them, nor will they ever grieve.
Those, who spend their wealth (in the way of Allah) during the night and the day, secretly as well as openly, shall have their reward with their Lord. They shall have no fear, nor shall they ever grieve
As for those who spend their wealth (in the cause of Allâh) by night and day, in secret or openly, they will have their reward with their Lord. There will come no fear upon them, nor will they ever grieve.
Those who spend of their wealth day and night in divine service of containing their souls, whether they do it covertly or overtly shall be merited in heaven’s realm; they shall have no basis for alarm nor shall fear or dread fall upon them nor shall they grieve
People who give their wealth in charity by night or by day, secretly or openly, shall have their reward from their Lord: they shall neither fear nor grieve
Those who spend their wealth in charity day and night, secretly and openly—their reward is with their Lord, and there will be no fear for them, nor will they grieve.
Those who spend their wealth night and day, secretly and openly, they will have their reward with their Lord and shall have no fear nor worry.
Those that give alms by night and by day, in private and in public, shall be rewarded by their Lord and have nothing to fear or to regret
Those who give to charity night and day, secretly and publicly, receive their recompense from their Lord; they will have nothing to fear, nor will they grieve.
All those who contribute their money at night or during the day, both secretly and publicly, will receive a reward from their Lord. They will not be afraid, nor will they grieve.
All those who contribute their money at night or during the day, both secretly and publicly, will receive a reward from their Lord. They will not be afraid, nor will they grieve.
Those who spend their money by the night and the day, secretly and publicly, so for them their wage at their Lord. And there is no fear upon them, nor are they grieving.
Those who spend their property by night and day, secretly and openly, for them shall be their reward with their Lord, and no fear shall be upon them, nor shall they grieve.
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Those who spend their wealth on the needy, by night and by day, secretly or publicly, have their reward with their Sustainer. They shall have nothing to fear or regret
(As for) those who spend their property by night and by day, secretly and openly, they shall have their reward from their Lord and they shall have no fear, nor shall they grieve
Those who spend their wealth by night and day, secretly and openly, have their reward with their Lord; on them shall come no fear nor shall they grieve
Those who spend their wealth by night and by day, secretly and openly, shall have their reward with their Lord. No fear shall come upon them, nor shall they grieve
Those (who in charity) spend of their goods by night and day, in secret and in public, have their reward with their Lord: On them shall there be no fear, and they shall not grieve
Those who spend their wealth, night and day, secretly and publicly, will have their reward with their Lord. They will neither fear nor grieve.
Those who spend their wealth by night and day, privately and publicly, will receive their reward from their Lord. They have nothing to fear, nor shall they grieve.
Those who spend their wealth [in Allah 's way] by night and by day, secretly and publicly - they will have their reward with their Lord. And no fear will there be concerning them, nor will they grieve
Those who spend their wealth in the night and the day, in secret and in public, then for them is their reward with their Lord, and no fear upon them, and they, they will not grieve.
Those who (in charity) spend of their goods by night and by day, in secret and in public, have their reward with their Lord: on them shall be no fear, nor shall they grieve
Those who (in charity) spend of their goods by night and by day, in secret and in public, have their reward with their Lord: on them shall be no fear, nor shall they grieve
ٱلَّذِینَ یَأۡكُلُونَ ٱلرِّبَوٰا۟ لَا یَقُومُونَ إِلَّا كَمَا یَقُومُ ٱلَّذِی یَتَخَبَّطُهُ ٱلشَّیۡطَـٰنُ مِنَ ٱلۡمَسِّۚ ذَ ٰلِكَ بِأَنَّهُمۡ قَالُوۤا۟ إِنَّمَا ٱلۡبَیۡعُ مِثۡلُ ٱلرِّبَوٰا۟ۗ وَأَحَلَّ ٱللَّهُ ٱلۡبَیۡعَ وَحَرَّمَ ٱلرِّبَوٰا۟ۚ فَمَن جَاۤءَهُۥ مَوۡعِظَةࣱ مِّن رَّبِّهِۦ فَٱنتَهَىٰ فَلَهُۥ مَا سَلَفَ وَأَمۡرُهُۥۤ إِلَى ٱللَّهِۖ وَمَنۡ عَادَ فَأُو۟لَـٰۤىِٕكَ أَصۡحَـٰبُ ٱلنَّارِۖ هُمۡ فِیهَا خَـٰلِدُونَ ٢٧٥
But those who take usury will rise up on the Day of Resurrection like someone tormented by Satan’s touch. That is because they say, ‘Trade and usury are the same,’
Those who eat interest (usury), they will not stand (before Allah) except like those who are confused (insane) by the touch of Satan. That is because they say: "Indeed trade is like usury,” while Allah has made the trade lawful and the usury unlawful. So those who receive admonition from their Lord and they refrain, stop eating usury, shall not be punished for the past. Their case is left to Allah (to judge). But those who repeats (to usury), they are inmates of the fire; they will abide in it forever.
Those who devour Usury Shall not be able to stand except standeth one whom the Satan hath confounded with his touch. That shall be because they say: bargaining is but as usury whereas Allah hath allowed bargaining and hath forbidden usury. Wherefore Unto whomsoever an exhortation cometh from his Lord, and he desisteth, his is that which is past, and his affair is with Allah. And whosoever returnoth --such shall be the fellows of the Fire, therein they shall be abiders
Those who live on usury will not rise (on Doomsday) but like a man possessed of the devil and demented. This because they say that trading is like usury. But trade has been sanctioned and usury forbidden by God. Those who are warned by their Lord and desist will keep (what they have taken of interest) already, and the matter will rest with God. But those who revert to it again are the residents of Hell where they will abide for ever
Those who commit usury will stand like those who have been possessed (obsessed with delusive ideas) by Satan (jinni). This is because they equate usury to trade. Whereas Allah has permitted trade and forbidden usury (in trade one pays the value of the good, but with usury one pays exceedingly more than the money originally owed. Hence, usury is contrary to the idea of unrequited helping and giving). So, whoever abandons usury after receiving admonition from his Rabb, his past belongs to him, his judgment will be with Allah. And whoever reverts to usury, they are the inmates of fire. They will abide therein eternally.
Those who practise usury will not rise from the grave except as someone driven mad by Shaytan´s touch. That is because they say, ´Trade is the same as usury.´ But Allah has permitted trade and He has forbidden usury. Whoever is given a warning by his Lord and then desists, may keep what he received in the past and his affair is Allah´s concern. But all who return to it will be the Companions of the Fire, remaining in it timelessly, for ever.
Those who exact usury will not stand but like one deranged by the Devil’s touch. That is because they say, ‘Trade is just like usury.’ While Allah has allowed trade and forbidden usury. Whoever, on receiving advice from his Lord, relinquishes [usury], shall keep [the gains of] what is past, and his matter shall rest with Allah. As for those who resume, they shall be the inmates of the Fire and they shall remain in it [forever]
As to those who devour interest, (even though they seem, for a time, to be making a profit), they turn out like one whom Satan has bewitched and confounded by his touch, (and they will rise up (from their graves in the same way before God). That is because they say interest is just like trading, whereas God has made trading lawful, and interest unlawful. To whomever an instruction comes from his Lord, and he desists (from interest), he may keep his past gains (legally), and his affair is committed to God (– if he repents sincerely and never again reverts to taking interest, he may hope that God will forgive him). But whoever reverts to it (by judging it to be lawful), they are companions of the Fire, they will abide therein
Those who practice usury and interest, (their condition is such as) they will not be able to stand except like the standing of one who has lost his reason under the influence of satan. That is so because they say, `Trade is just like usury and interest.' Whereas Allah has made trade lawful and made interest unlawful. Then whosoever has received (this) admonition from his Lord and keeps away (from usury and interest) he may keep whatever (interest) he has taken in the past. His matter rests with Allah. As for those who revert (to the practice of usury and interest) it is these who are the fellows of the Fire, therein shall they live for long
Those who devour usury shall not rise again except as he rises, whom Satan of the touch prostrates; that is because they say, 'Trafficking (trade) is like usury.' God has permitted trafficking, and forbidden usury. Whosoever receives an admonition from his Lord and gives over, he shall have his past gains, and his affair is committed to God; but whosoever reverts -- those are the inhabitants of the Fire, therein dwelling forever
Those who consume usury stand/rise (on the Resurrection Day) like someone who is driven to madness by Satan’s touch. This is because they said: “Trading is like usury,” while God permitted trading and prohibited usury. So, anyone whom advice from his Lord came to him and he stopped, then his past (profit) is his and his case is with God, and anyone who goes back (to usury), they will be inhabitants of the fire remaining in it forever.
Those who charge interest for a loan are possessed by the devil that has convinced them that receiving interest is as legitimate as trade. [They do not realize that] God has forbidden charging interest [that is why Jesus, according to the Bible, attacked the money lenders in the temple] and has blessed the trade. Those who quit charging interest, after being exposed to this revelation, are God willing forgiven. Those who continue to practice charging interest, will end up living in Hellfire forever
Those who devour usury will not stand except as one stands who Satan, by his touch, has driven to madness. Because they say, “Trade is like usury.” But God has permitted trade and forbidden usury. Those who cease after receiving direction from their Lord will be forgiven for their past, and their case is for God. But those who continue are companions of the fire, they will live therein forever
Those who devour usury cannot stand except as does one who is being beaten by Satan into insanity. That is because they said, “Trade and usury are certainly the same.” But Allah has permitted trade and has forbidden usury. Thus, to whomsoever an admonition came from his Lord, so he refrained (from usury)—then his past earnings belong to him and his matter rests with Allah. Yet whoever reverts—then those are the fellows of the Fire; therein they abide.
Those who devour usury shall not rise again, save as he riseth whom Satan hath paralysed with a touch; and that is because they say 'selling is only like usury,' but God has made selling lawful and usury unlawful; and he to whom the admonition from his Lord has come, if he desists, what has gone before is his: his matter is in God's hands. But whosoever returns (to usury) these are the fellows of the Fire, and they shall dwell therein for aye
Those who devour usury will not stand up on the Day of Judgement, except like the one whom an evil jinn has deranged by his touch; that is because they said, "Trade is also like usury!"; whereas Allah has made trading lawful and forbidden usury; for one to whom the guidance has come from his Lord, and he refrained therefrom, is lawful what he has taken in the past; and his affair is with Allah; and whoever continues earning it henceforth, is of the people of fire; they will remain in it for ages
Those who consume the usury do not stand except as stands one whom Satan has discomfited with the touch. That is because they say, “The trade is but like the usury.” while Allah has made the trade lawful and has made the usury unlawful. So whoever desists after that his Lord’s admonition had come to him, then his past gains are for him and the decision in his case is up to Allah. But whoever reverts [back to usury] they indeed are the people of the fire; they will abide therein forever.
They who devour usury shall not arise from the dead, but as he ariseth whom Satan hath infected by a touch: This shall happen to them because they say. Truly selling is but as usury: And yet God hath permitted selling and forbidden usury. He therefore who when there cometh unto him an admonition from his Lord, abstaineth from usury for the future, shall have what is past forgiven him, and his affair belongeth unto God. But whoever returneth to usury, they shall be the companions of hell fire, they shall continue therein for ever
Those who devour usury shall not rise again, save as he rises whom Satan hath paralyzed with a touch; and that is because they say "trade is only like usury," but Allah has made selling (or trade) lawful and usury unlawful; and he to whom the a
Those who consume usury shall not rise up (from their tomb) except as he who rises in madness that satan has touched. That is because they say: 'Selling is like usury. ' Allah has permitted trading and forbidden usury. To whomsoever an exhortation comes from his Lord then he desists, he shall have his past gains, and his matter is with Allah. But whoever reverts shall be among the people of the Fire and shall remain in it for ever
They who swallow down usury, shall arise in the resurrection only as he ariseth whom Satan hath infected by his touch. This, for that they say, "Selling is only the like of usury:" and yet God hath allowed selling, and forbidden usury. He then who when this warning shall come to him from his Lord, abstaineth, shall have pardon for the past, and his lot shall be with God. But they who return to usury, shall be given over to the fire; therein shall they abide for ever
Those who devour Riba (usury) will not stand except as stands that whom the Satan by (his) touch makes devoid of intelligence. This is because they said: “Indeed! Even trade is similar to Riba.” Although Allah has permitted trade and has prohibited Riba. Then, to whom the Admonition came from his Nourisher-Sustainer and he desisted, then is (for and) to him whatever is past and his case (goes) to Allah (for decision). And one who repeated, then those are dwellers of Fire, they will reside therein
Those who consume usury will not arise, but like he who arises whom Satan prostrated by touch. That is because they said: Trading is only like usury and yet God permitted trading and forbade usury. So whoever drew near an admonishment from his Lord and refrained himself, for him is what was past. And his command is with God. While whoever reverted, then, those will be the Companions of the Fire. They, ones who will dwell in it forever!
Those who consume usury [eg, unfair interest] will not stand except as one who stands confused by Satan with his influence. That is because they claim that trade and usury are the same. Allah permits trade but forbids usury. As for whoever comes to Him, having accepted warning from His Lord and practicing restraint, [past guilt] is in the past [ie, forgiven]. His/her case is with Allah. As for who continue [in sin], they are companions of the fire. They will abide in it continuously.
Those who live on usury will not rise up before Allah except like those who are driven to madness by the touch of Satan. That is because they claim: "Trading is no different than usury, but Allah has made trading lawful and usury unlawful. He who has received the admonition from his Lord and has mended his way may keep his previous gains; Allah will be his judge. Those who turn back (repeat this crime), they shall be the inmates of hellfire wherein they will live forever
But those who devour interest become like the one whom Satan has bewitched and maddened by his touch. They have been condemned to this condition because they say, "Trade is just like interest", whereas Allah has made trade lawful and interest unlawfu1. Henceforth, if one abstains from taking interest after receiving this admonition from his Lord, no legal action will be taken against him regarding the interest he had devoured before; his case shall ultimately go to Allah. But if one repeats the same crime after this, he shall go to Hell, where he shall abide for ever
Those who swallow usury cannot arise except as he arises whom the devil prostrates by (his) touch. That is because they say, Trading is only like usuary. And Allah has allowed trading and forbidden usury. To whomsoever then the admonition has come from his Lord, and he desists, he shall have what has already passed. And his affair is in the hands of Allah. And whoever returns (to it) -- these are the companions of the Fire: therein they will abide
Those who swallow usury, will rise like one whom the devil has driven to madness by (his) touch, (would) rise. That is because they say, "Trade is just like usury," but Allah has made trade lawful and prohibited usury. So he to whom the admonition has come from his Fosterer, if he desists, then for him is what has already passed and his affair is with Allah; but one returns ( to it ) then those are the inhabitants of the fire, they will stay in it.
Those who consume Ar-Riba live not but like those whom Satan makes to stumble on in life, under his spell. That is because they assert, "Business is just like Ar-Riba.h" And Allah has made business lawful and Ar-riba unlawful. He, then, to whom admonition has come from his Lord and has since abstained from Ar-Riba — to him belongs what happened in the past. And to Allah returns his deed.And those who rebel — they shall be inhabitants of the Hell-fire, therein to remain forever
Those who live on usury will not be able to stand (on the Day of Judgment), but like the one whom Satan has made insane with his touch (i.e., damnation). This is because they used to say that trade (i.e., buying and selling) is similar to usury, whereas Allah has declared trade (i.e., buying and selling) lawful and usury unlawful. So, if someone refrains (from usury) on receiving admonition from his Lord, then he can keep whatever he took in the past and his case is with Allah. But those who continued with usury (despite the admonition) would be the inmates of Hell. They will abide there permanently
Those who consume financial interest, they do not rise except as the one who is being beaten by the devil out of direct touch. That is because they have said: "Trade is like financial interest." While God has made trade lawful, and He has forbidden financial interest. Whoever has received understanding from His Lord and ceases, then he will be forgiven for what was before this and his case will be with God. But whoever returns, then they are the people of the Fire, in it they will abide eternally
Those who consume usury do not rise except as one being influenced by the touch of the devil. That is because they have said: "Trade is the same as usury." While God has made trade lawful, and He has made usury unlawful. Whoever has received understanding from His Lord and ceases, then he will be forgiven for what was before this and his case will be with God. But whoever returns, then they are the people of the Fire, in it they will abide.
Those who consume usury do not rise except as one being influenced by the touch of the devil. That is because they have said: "Trade is the same as usury." While God has made trade permissible, and He has made usury forbidden. Whoever has received understanding from his Lord and ceases, then he will be forgiven for what was before this and his case will be with God. But whoever returns, then they are the people of the Fire, in it they will abide.
Those who eat the growth/interest/usury , they do not stand/keep up except as (that who) stands/keeps up who the devil strikes/touches him from the madness, that (is) because they (E) said: "But the selling/trading (is) equal/similar/alike (to) the growth/interest/usury , and God permitted/allowed the selling/trading and forbade the growth/interest/usury ." So who came to him (got) a warning/advice from his Lord, so he ended/stopped , so for him what preceded/past , and his matter/affair (is) to God, and who returned , so those are the fire's owners/company , they are in it immortally/eternally
THOSE who gorge themselves on usury behave but as he might behave whom Satan has confounded with his touch; for they say, "Buying and selling is but a kind of usury" - the while God has made buying and selling lawful and usury unlawful. Hence, whoever becomes aware of his Sustainer's admonition, and thereupon desists [from usury], may keep his past gains, and it will be for God to judge him; but as for those who return to it -they are destined for the fire, therein to abide
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The ones who eat (up) riba (Interest or other unlawful gain; usury) will not rise up except as he whom Ash-shaytan (The all-vicious, i.e., the Devil) ever smites with the touch rises up. That is because they have said, "Surely selling is only like rib'a." And Allah has made selling lawful, and has prohibited riba." So, he to whom an admonition has come from his Lord (and) so has refrained (in obedience), then he will have whatever is bygone, (i.e. he is forgiven for his parts gains) and his case (Literally: command, i.e. the command of Allah to him) is for Allah; and whoever goes back, then those are the companions (i.e., the inhabitants) of the Fire, and they are therein eternally (abiding)
Those who swallow usury cannot rise up save as he ariseth whom the devil hath prostrated by (his) touch. That is because they say: Trade is just like usury; whereas Allah permitteth trading and forbiddeth usury. He unto whom an admonition from his Lord cometh, and (he) refraineth (in obedience thereto), he shall keep (the profits of) that which is past, and his affair (henceforth) is with Allah. As for him who returneth (to usury) - Such are rightful owners of the Fire. They will abide therein
Those who take unlawful interest will stand before God (on the Day of Judgment) as those who suffer from a mental imbalance because of Satan's touch; they have said that trade is just like unlawful interest. God has made trade lawful and has forbidden unlawful interest. One who has received advice from his Lord and has stopped committing sins will be rewarded for his previous good deeds. His affairs will be in the hands of God. But one who turns back to committing sins will be of the dwellers of hell wherein he will live forever
Those who take riba (usury or interest) will not stand but as stands the one whom the demon has driven crazy by his touch. That is because they have said: .Sale is but like riba.‘‘, while Allah has permitted sale, and prohibited riba. So, whoever receives an advice from his Lord and desists (from indulging in riba), then what has passed is allowed for him, and his matter is up to Allah. As for the ones who revert back, those are the people of Fire. There they will remain forever
Those who devour usury will not rise again, but as he rises whom ‘Satan’ has infected by a touch; that is because they say: ”Selling is the same as usury,” whereas Allâh has made selling lawful and usury forbidden. Whosoever receives an admonition from his Lord, and gives over, will have his past gains, and his matter is in the hands of Allâh. But whosoever returns (to usury), those are the ‘Denizens of Hell’, where they will abide therein.
(On the Day of Judgment), those who take (the income from) interest and usury would not (be able to) stand straight. (When resurrected), they would stand like a crazed and confounded man _ as if Shaitan had touched and afflicted them. That is because they say, "Usury (and interest) is just like (the profit from) commerce." But Allah has permitted (the profit from) commerce, and He has prohibited interest (and usury). Whoever stops (taking interest) after he receives admonition from his Lord, will not be punished for his past actions. His matter rests with Allah. But those who persist shall be the inmates of the fire. There, they shall stay forever
Those who devour usury will not rise again, but as he rises whom Satan has infected by a touch; that is because they say: ‘Selling is the same as usury’, whereas Allâh has made selling lawful and usury forbidden. To whosoever receives an admonition from his Lord, then he desists, he shall have his past gains, and his matter is in the hands of Allâh. But whosoever returns (to usury), those are the Denizens of Hell- therein shall they live forever.
Those who have such a voracious appetite that they indifferently devour all they can gain from their practice of usury are both offensive and defensive with respect to mankind and they assume the demeanour of the mentally disturbed who offer themselves to al-Shaytan who debased them mentally and spiritually. That is because they allege, "Just as trade is a means of livelihood, so is usury; it is commercial dealing." But just as Allah permitted legitimate trade and consented to industry, He utterly forbade usury. Therefore, he who bows his ears in receiving admonition from Allah, his Creator, and restrains and monitors his desires and actions, may keep the gain from the past and plead his causes and Allah mercifully decides upon them. But those who relapse into this evil practice shall be the inmates of Hell eternally
Those who deal in usury will stand on the Day of Judgementlike the one who is demented by Satan’s touch; that is because they claim: “Trading and usury are alike”, whereas Allah has made trading lawful and forbidden usury. So, whoever takes heed of his Lord’s warning and gives up usurious lending, he can have the capitalthat he lent back, and his case rests with Allah. However, whoever goes back to usury, then such people will be the companions of the Fire, remaining in it forever.
Those who consume interest will stand ˹on Judgment Day˺ like those driven to madness by Satan’s touch. That is because they say, “Trade is no different than interest.” But Allah has permitted trading and forbidden interest. Whoever refrains—after having received warning from their Lord—may keep their previous gains, and their case is left to Allah. As for those who persist, it is they who will be the residents of the Fire. They will be there forever.
Those who consume interest will not stand other than the one whom the devil has struck with madness � This is because they say interest is like trade, yet Allah has permitted trade and forbidden interest. So when someone receives admonition from his Lord and stops, what is in the past remains his, and his affairs belong to Allah, and those who persist are inmates of the fire, where they will remain.
Those that devour usury shall rise up before God like him that Satan has demented by his touch; for they claim that trading is no different from usury. But God has permitted trading and made usury unlawful. He that has received an admonition from his Lord and mended his ways may keep his previous gains; God will be his judge. Those that turn back shall be the inmates of the Fire, wherein they shall abide for ever
Those who charge usury are in the same position as those controlled by the devil's influence. This is because they claim that usury is the same as commerce. However, GOD permits commerce, and prohibits usury. Thus, whoever heeds this commandment from his Lord, and refrains from usury, he may keep his past earnings, and his judgment rests with GOD. As for those who persist in usury, they incur Hell, wherein they abide forever.
Those who profit from usury will rise up on the Day of Resurrection like someone tormented by Satan's touch because they say, "Selling is like usury, but God allowed selling and forbade usury." So whoever stops when receiving his Lord's good advice may keep what was previously his, and his matter is with God. Those who return to [usury] will eternally be in Hell.
Those who profit from usury will rise up on the Day of Resurrection like someone tormented by Satan's touch because they say, “Selling is like usury, but God allowed selling and forbade usury.” So whoever stops when receiving his Lord’s good advice may keep what was previously his, and his matter is with God. Those who return to [usury] will eternally be in Hell.
Those who eat the usury will not stand up, except as the one who Satan flounders, from the touch. That is because they said, “The selling is like the usury.” And Allah has permitted the selling (Halal), and has forbidden the usury. So, whoever comes to him, an admonition from his Lord, so he ends, so he has what was passed away, and his matter is to Allah. And whoever returned, so those are The Fire 's Companions, they are therein immortals.
Those who devour usury will not rise up save like such the one whom Satan has confounded with the touch of madness. That is because they say: 'Bargaining is just like usury', whereas Allah has permitted bargaining and forbidden usury. Hence, whoever receives an admonition from his Lord, then desists, for him shall be what has already passed, and his affair rests with Allah. And whoever reverts (to usury) - then they are the inhabitants of the Fire, wherein shall they abide forever
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On the other hand are those who eat usury. In greed of money, they run around like someone who has been bitten by a snake. They claim that trade is like usury. This is not so. Trade is the return on labor that is permissible (53:39), while usury is the return on money. That is why Allah, in His Infinite Wisdom, has permitted trade and forbidden usury. One to whom the clear Admonition has come from his Sustainer, must abstain from taking usury forthwith. What he has taken in the past, he may keep and his judgment rests with Allah. (It is better for him to return the interest he has earned if possible, but the law shall not force him to do so). As for him who returns to usury, such are the rightful companions of the Fire to abide therein. (Satan=Serpent)
Those who swallow down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise. That is because they say, trading is only like usury; and Allah has allowed trading and forbidden usury. To whomsoever then the admonition has come from his Lord, then he desists, he shall have what has already passed, and his affair is in the hands of Allah; and whoever returns (to it)-- these arc the inmates of the fire; they shall abide in it
Those who devour interest do not rise except as rises one whom Satan has smitten with insanity. That is because they say, `Trade also is like interest;' whereas ALLAH has made trade lawful and has made interest unlawful. So he to whom an admonition comes from his Lord and he desist, then will that which he received in the pass be his; and his affair rests with ALLAH. And those who revert to it they are the inmates of the Fire; therein shall they abide
Those who devour usury shall not rise except as one rises who is felled by the touch of Satan. That is because they say, “Buying and selling are simply like usury,” though God has permitted buying and selling and forbidden usury. One who, after receiving counsel from his Lord, desists shall have what is past and his affair goes to God. And as for those who go back, they are the inhabitants of the Fire, abiding therein
Those who eat from (items including moneys that they receive as) interest, will not stand except as stands one whom The Satan by his touch has driven to madness. That is because they say: "Trade is like usury," But Allah has permitted trade and forbidden usury. Those who after receiving the direction from their Lord, do not receive (usury), shall be forgiven for the past; Their case is for Allah (to judge) but those who repeat (receiving usury) are companions of the Fire: They will live in there (for ever)
Those who consume usury won’t rise, except as one whom Satan has driven to madness by his touch. This is because they say, “Commerce is just like usury.” However, God permitted commerce and prohibited usury. Whoever abstains after receiving a warning from his Lord, may keep his past earnings, and his case rests with God. However, those who persist are the residents of the Fire, where they will remain forever.
Those who swallow usury will not rise, except as someone driven mad by Satan's touch. That is because they say, 'Commerce is like usury.' But God has permitted commerce, and has forbidden usury. Whoever, on receiving advice from his Lord, refrains, may keep his past earnings, and his case rests with God. But whoever resumes—these are the dwellers of the Fire, wherein they will abide forever.
Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity. That is because they say, "Trade is [just] like interest." But Allah has permitted trade and has forbidden interest. So whoever has received an admonition from his Lord and desists may have what is past, and his affair rests with Allah . But whoever returns to [dealing in interest or usury] - those are the companions of the Fire; they will abide eternally therein
Those who devour usury shall not stand, except as he stands, the one who the devil agitates him from the touch; that is because they say 'Selling is only like usury,' but God has made selling lawful and usury unlawful; then he to whom admonition from his Lord has come and he desisted, then for him is what has gone before; his affair is to God. And whoever returned, then those are the fellows of the fire, they shall dwell in it forever.
Those who devour usury will not stand except as stand one whom the Evil one by his touch Hath driven to madness. That is because they say: "Trade is like usury," but God hath permitted trade and forbidden usury. Those who after receiving direc tion from their Lord, desist, shall be pardoned for the past; their case is for God (to judge); but those who repeat (The offence) are companions of the Fire: They will abide therein (for ever)
Those who devour usury will not stand except as stand one whom the Evil one by his touch Hath driven to madness. That is because they say: "Trade is like usury," but Allah hath permitted trade and forbidden usury. Those who after receiving direction from their Lord, desist, shall be pardoned for the past; their case is for Allah (to judge); but those who repeat (The offence) are companions of the Fire: They will abide therein (for ever)
یَمۡحَقُ ٱللَّهُ ٱلرِّبَوٰا۟ وَیُرۡبِی ٱلصَّدَقَـٰتِۗ وَٱللَّهُ لَا یُحِبُّ كُلَّ كَفَّارٍ أَثِیمٍ ٢٧٦
but God has allowed trade and forbidden usury. Whoever, on receiving God’s warning, stops taking usury may keep his past gains- God will be his judge- but whoever goes back to usury will be an inhabitant of the Fire, there to remain. God blights usury, but blesses charitable deeds with multiple increase: He does not love the ungrateful sinner
The usury deprives the blessings of Allah and increases by the charity. Allah does not like all ungrateful sinners.
Allah obliterateth usury, and increaseth the alms. And Allah loveth not any ingrate sinner
God takes away (gain) from usury, but adds (profit) to charity; and God does not love the ungrateful and sinners
Allah destroys (income from) usury and increases (the return of) charity! Allah does not favor those who persist in their mistakes.
Allah obliterates usury but makes sadaqa grow in value! Allah does not love any persistently ungrateful wrongdoer.
Allah brings usury to naught, but He makes charities flourish. Allah does not like any sinful ingrate
God deprives interest (which is thought to increase wealth) of any blessing, and blights it, but makes alms-giving (which is thought to decrease wealth) productive. God does not love any obstinate unbeliever (who regards what God has made lawful as unlawful or vice versa), any obstinate sinner
Allah annuls usury and interest and promotes charity. Allah does not love any persistent and confirmed disbeliever and an arch-sinner
God blots out usury, but freewill offerings He augments with interest. God loves not any guilty ingrate
God destroys usury and increases charities. And God does not like any disbelieving sinners.
God frowns upon charging interest and blesses charity; He does not like the wicked that disobey Him
God will deprive usury of all blessings, but will give more for deeds of charity, for He does not love ungrateful wrong-doers
Allah eliminates usury and He makes donations grow, for Allah does not love every sinning relentless denier.
God shall blot out usury, but shall make almsgiving profitable, for God loves not any sinful misbeliever
Allah destroys usury and increases charity; and Allah does not like any ungrateful, excessive sinner
Allah deprives the usury from any growth and He causes the charities to grow and Allah loves not every disbelieving sinful one.
God shall take his blessing from usury, and shall increase alms: For God loveth no infidel, or ungodly person
Allah has cursed usury, but made charity fruitful, for Allah loves not the ungrateful and faithless
Allah effaces usury and nurtures charity. Allah does not love any ungrateful sinner
God will bring usury to nought, but will increase alms with usury, and God loveth no infidel, or evil person
Allah will destroy Riba and will increase in amount the Sadaqat. And Allah does not like all ungratefuls, sinners
God eliminates usury, and He causes charity to increase. And God loves not any sinful ingrate.
Allah destroys usury and gives rewards for charity. Allah does not love any ungrateful sinner.
Allah has laid His curse on usury and blessed charity to prosper. Allah does not love any ungrateful sinner
Allah deprives interest of all blessing and develops charity; and Allah does not like an ungrateful, sinful person
Allah will blot out usury, and He causes charity to prosper. And Allah loves not any ungrateful sinner
Allah will wipe off usury and will increase charity, and Allah does not love any infidel, sinner.
Allah withdraws His blessings from Ar-Riba and causes prosperity in Suadaquaat. And Allah loves not any sinful suppressor of Truth
Allah eliminates usury (i.e., deprives usurious profits of prosperous growth) and multiplies alms gifts (i.e., increases blessings of clean wealth manifold through charity donations). And Allah does not like anyone who is ungrateful and disobedient
God wipes out the financial interest and He grants growth to the charities. And God does not like any wicked sinner
God condemns usury, and He grants growth to the charities. And God does not love any wicked sinner.
God condemns usury, and He grants growth to the charities. And God does not like any wicked sinner.
God nullifies/erases/destroys the growth/interest/usury , and He grows/increases the charities, and God does not love/like every (insisting) disbeliever , sinner/criminal
God deprives usurious gains of all blessing, whereas He blesses charitable deeds with manifold increase. And God does not love anyone who is stubbornly ingrate and persists in sinful ways
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Allah expunges riba (Interest or other unlawful) and He augments donations, and Allah does not love every most disbelieving most-vicious person
Allah hath blighted usury and made almsgiving fruitful. Allah loveth not the impious and guilty
God makes unlawful interest devoid of all blessings and causes charity to increase. God does not love sinful unbelievers
Allah destroys riba and nourishes charities, and Allah does not like any sinful disbeliever
Allâh will bring usury to nothingness while make almsgiving profitable. Allâh demonstrates not his own love for the one who is ungrateful and sinner .
Allah makes (the benefits of) interest decline (and dwindle), while He causes the charity to grow (and flourish). Allah dislikes all the unbelievers _ the (ungrateful) sinners
Allâh will bring usury to nothingness, whereas he makes almsgiving profitable. Allâh does not demonstrate His own love for the one who is ungrateful sinner.
Allah denounces usury but repays charitable acts generously. And Allah does not like those who sinfully consent to the forbidden
Allah wipes out the benefits ofusury, but multiplies those ofacts of charity. Allah dislikes every ungrateful sinner.
Allah has made interest fruitless and charity fruitful. And Allah does not like any ungrateful evildoer.
Allah destroys interest and gives increase to charity, and Allah does not love anyone ungrateful and sinful.
God has laid His curse on usury and blessed almsgiving with increase. God bears no love for the impious and the sinful
GOD condemns usury, and blesses charities. GOD dislikes every disbeliever, guilty
God condemns usury, while He blesses and multiplies charitable transactions. God does not love any sinful person who denies the truth.
God condemns usury while He blesses and multiplies charitable transactions. God does not love any sinful person who denies the truth.
Allah crushes the usury, and He grows the alms. And Allah does not love each sinful infidel.
Allah effaces usury and He causes charities to flourish, and Allah does not love any ungrateful sinner
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Allah blights usury and blesses charitable deeds with prosperity. Allah does not love those who defy His Laws and drag down the potential of the human society. (Mankind will eventually realize that the interest based economic system will have to be replaced with an equitable System. Allah's Laws of Economic Dynamics erase usury and nurture welfare)
Allah does not bless usury, and He causes charitable deeds to prosper, and Allah does not love any ungrateful sinner
ALLAH will blot out interest and will cause charity to increase. And ALLAH loves not anyone who is a confirmed disbeliever and an arch-sinner
God blights usury and causes acts of charity to grow. And God loves not any sinful ingrate
Allah will remove all blessing from usury but will give increase for deeds of charity: For He does not love creatures that are ungrateful and wicked
God wipes out usury and nurtures charitable deeds. God doesn’t love every ungrateful sinner.
God condemns usury, and He blesses charities. God does not love any sinful ingrate
Allah destroys interest and gives increase for charities. And Allah does not like every sinning disbeliever
God shall blot out usury, but shall make charities profitable, and God loves not any sinful disbeliever.
God will deprive usury of all blessing, but will give increase for deeds of charity: For He loveth not creatures ungrateful and wicked
Allah will deprive usury of all blessing, but will give increase for deeds of charity: For He loveth not creatures ungrateful and wicked
إِنَّ ٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ لَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَیۡهِمۡ وَلَا هُمۡ یَحۡزَنُونَ ٢٧٧
Those who believe, do good deeds, keep up the prayer, and pay the prescribed alms will have their reward with their Lord: no fear for them, nor will they grieve
Indeed those who believe, do righteous deeds, establish prayer, and give obligatory charity; for them their rewards are with their Lord. There is no fear on them, nor shall they grieve.
Verily those who believe and work righteous works and establish prayer and give the Poor-rate, theirs shall be their hire with their Lord: no fear shall come on them nor shall they grieve
Those who believe and do good deeds, and fulfil their devotional obligations and pay the zakat, have their reward with their Lord, and will have neither fear nor regret
Those who believe and perform the necessary beneficial deeds, establish salat and give zakah will have special rewards with their Rabb. They will have nothing to fear or grieve.
Those who have iman and do right actions and establish salat and pay zakat, will have their reward with their Lord. They will feel no fear and will know no sorrow.
Indeed those who have faith, do righteous deeds, maintain the prayer and give the zakat, they shall have their reward near their Lord, and they will have no fear, nor will they grieve
Those who believe and do good, righteous deeds, and establish the Prayer in conformity with its conditions, and pay the Prescribed Purifying Alms, their reward is with their Lord, and they will have no fear, nor will they grieve
Verily, those who believe and do deeds of righteousness and regularly observe the Prayer and go on presenting the Zakat shall have their reward from their Lord; they shall have no cause of fear, nor shall they ever grieve
Those who believe and do deeds of righteousness, and perform the prayer, and pay the alms -- their wage awaits them with their Lord, and no fear shall be on them, neither shall they sorrow
Those who believe and do good and perform mandatory prayer and give to mandatory charity have their reward with their Lord and they have no fear and no sadness.
Know that those who choose to believe, do good, worship the Lord on regular basis and engage in charity have a reward reserved for them with God. They will not end up in sorrow and grief
Those who believe and do deeds of righteousness, who establish prayer and give zakat, they will have their reward with their Lord. On them will be no fear, nor shall they grieve
Indeed, those who have attained faith and have done righteous deeds and have established the prayer and have brought the purifying charity—their reward is with their Lord, and no fear shall be upon them nor shall they grieve.
Verily, those who believe, and act righteously, and are steadfast in prayer, and give alms, theirs is their hire with their Lord; there is no fear on them, nor shall they grieve
Indeed those who believed and did good deeds and kept the prayer established and paid the charity - their reward is with their Lord; and there shall be no fear upon them nor shall they grieve
Truly those who believe and work righteous deeds and establish the prayer and give out the sanctifying dues, for them is their reward with their Lord and there is no fear over them nor do they grieve.
But they who believe and do that which is right, and observe the stated times of prayer, and pay their legal alms, they shall have their reward with their Lord: There shall come no fear on them, neither shall they be grieved
Verily, those who believe, and act righteously, and are steadfast in prayer, and pay the poor due, their reward is with their Lord; there shall no fear come on them, nor shall they grieve
Those who believe and do good works, establish the prayers and pay the obligatory charity, will be rewarded by their Lord and will have nothing to fear or to regret
But they who believe and do the things that are right, and observe the prayers, and pay the legal impost, they shall have their reward with their Lord: no fear shall come on them, neither shall they be put to grief
Certainly those who have Believed and have put up acts of righteousness and have established Salat and have paid off Zakat: for them, their reward is with their Nourisher-Sustainer. And no fear or apprehension would seize them; and they would not be down with depression and anxiety
Truly, those who believed and did as the ones in accord with morality and performed the formal prayer and gave the purifying alms, for them, their compensation is with their Lord. And there will be neither fear in them nor will they feel remorse.
Truly, those who believe, perform righteous deeds, perform ritual prayer, and give the required charity will have their reward with their Lord. They will have no fear or grief.
Those who believe and do good deeds, establish regular prayers, and give regular charity will have their reward with their Lord. They will have nothing to fear or to regret
As to those who believe and do good deeds, establish the Salat and pay the Zakat, they will most surely have their reward with their Lord and they will have nothing to fear nor to grieve
Those who believe and do good deeds and keep up prayer and pay the poor-rate -- their reward is with their Lord; and they have no fear, nor shall they grieve
Those who believe and do righteous works and establish worship (salat) and pay the charity (zakat), for them, their reward is certainly there with their Fosterer, and there will neither be any fear on them nor will they grieve.
Indeed those who believe and do good deeds, establish regular prayers, and give charity — for them, their reward is with their Lord. And they shall have no fear, nor shall they grieve
Surely, those who believe and do pious acts and establish Prayer and pay Zakat (the Alms-due) regularly have their reward with their Lord. And (on the Last Day) they will neither fear nor grieve
Those who believe and do good works, and hold the contact-method, and contribute towards betterment; they will have their rewards with their Lord and there is no fear over them nor will they grieve
Those who believe and do good works, and hold the contact prayer, and contribute towards purification; they will have their recompense with their Lord and there is no fear over them nor will they grieve.
Those who believe and do good works, and hold the Connection, and contribute towards purification; they will have their recompense with their Lord and there is no fear over them nor will they grieve.
That those who believed and made/did the correct/righteous deeds, and kept up/performed the prayers, and gave/brought the charity/purification , for them at their Lord (is) their reward/wage , and no fear/fright on them and nor they be sad/grieving
Verily, those who have attained to faith and do good works, and are constant in prayer, and dispense charity - they shall have their reward with their Sustainer, and no fear need they have, and neither shall they grieve
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Surely, (the ones) who have believed and done deeds of righteousness and kept up the prayer and brought (forth) the Zakat, (i.e. paid the poor-dues) they have their reward from the Providence of their Lord, and no fear will be on them, neither will they grieve
Lo! those who believe and do good works and establish worship and pay the poor-due, their reward is with their Lord and there shall no fear come upon them neither shall they grieve
The righteously striving believers who are steadfast in their prayers and pay the zakat, will receive their reward from God. They will have no fear nor will they grieve
Surely those who believe and do good deeds, and establish Salah (prayer) and pay Zakah will have their reward with their Lord, and there is no fear for them, nor shall they grieve
Indeed, those who adhere firmly to Islamic monotheism, do righteous acts (in this ‘worldly life’), establish the regular Prayer and pay Zakāt, their reward is with their Lord. There will come no fear upon them, neither will they ever grieve.
Of course, those who believe, act righteously, establish ´salat´ and pay the ´zakat´, shall certainly have their reward with Allah. They shall have no fear, nor shall they ever grieve
Verily those who live by Faith, strive to do righteous acts, establish the regular Prayer and pay Zakāt, their reward is with their Lord. There will come no fear upon them, neither will they ever grieve.
Those who truly believe and mark their deeds with wisdom and piety and faithfully observe their act of worship and give zakat, for zakat is but the vehicle of prayer, shall be rewarded by Heaven and no fear or dread shall fall upon them nor shall they grieve
As forthose who believe, do righteous deeds, perform the prayer and pay Zakat, they shall have reward from their Lord: neither shall they fear, nor grieve
Indeed, those who believe, do good, establish prayer, and pay alms-tax will receive their reward from their Lord, and there will be no fear for them, nor will they grieve.
Those who believe and do good work and keep up prayer and give Zakat, they will have their reward with their Lord and shall have no fear nor worry.
Those that believe and do good works, attend to their prayers and render the alms levy, shall be rewarded by their Lord and have nothing to fear nor to regret
Those who believe and lead a righteous life, and observe the Contact Prayers (Salat), and give the obligatory charity (Zakat), they receive their recompense from their Lord; they will have nothing to fear, nor will they grieve.
Those who believe and do righteous deeds and perform their prayers and give the purifying alms have their reward from their Lord, and they will not fear or grieve.
Those who believe and do righteous deeds and perform their prayers and give the purifying alms have their reward from their Lord, and they will not fear or grieve.
Those who believed, and worked the righteous deeds, and established the prayers, and gave the zakat, for them their wage at their Lord; and there is no fear on them, nor are they grieving.
Verily, those who have faith, and do righteous works, and establish prayer, and pay the poor-rates, for them shall be their reward with their Lord, and no fear shall be upon them, nor shall they grieve.
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Those who believe in Allah's Laws, do works beneficial to the society, strive to establish the Divine Order and the Equitable Economic System of Zakat, have their reward with their Lord. They will have nothing to fear and no reason to be despondent. (Zakat, where everyone spends on others more than he needs (2:219), and the government is responsible for setting up this System)
Surely they who believe and do good deeds and keep up prayer and pay the poor-rate they shall have their reward from their Lord, and they shall have no fear, nor shall they grieve
Surely, those, who believe and do good deeds, and observe Prayer and pay the Zakat, shall have their reward from their Lord, and no fear shall come on them, nor shall they grieve
Truly those who believe, perform righteous deeds, maintain the prayer, and give the alms shall have their reward with their Lord. No fear shall come upon them, nor shall they grieve
Truly, those who believe and do righteous deeds and establish regular prayers and regular charity, (they) will have their reward with their Lord: On them shall be no fear, and they shall not grieve
Those who believe, perform good deeds, establish prayer, and give charity, their reward is with their Lord. They will neither fear nor grieve.
Those who believe, and do good deeds, and pray regularly, and give charity—they will have their reward with their Lord; they will have no fear, nor shall they grieve.
Indeed, those who believe and do righteous deeds and establish prayer and give zakah will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve
Indeed, those who believed and did good works, and were steadfast in the prayer, and gave the alms, for them is their reward with their Lord; and no fear on them, and they will not grieve.
Those who believe, and do deeds of righteousness, and establish regular prayers and regular charity, will have their reward with their Lord: on them shall be no fear, nor shall they grieve
Those who believe, and do deeds of righteousness, and establish regular prayers and regular charity, will have their reward with their Lord: on them shall be no fear, nor shall they grieve
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَذَرُوا۟ مَا بَقِیَ مِنَ ٱلرِّبَوٰۤا۟ إِن كُنتُم مُّؤۡمِنِینَ ٢٧٨
You who believe, beware of God: give up any outstanding dues from usury, if you are true believers
O you who believe! Fear Allah and give up what remains (due to you) from usury if you are believers.
O O Ye who believe: fear Allah and leave that which remainoth of usury if ye are believers
O believers, fear God and forego the interest that is owing, if you really believe
O believers, abandon the excess from usury to be protected from Allah, if you are of the believers.
You who have iman! have taqwa of Allah and forgo any remaining usury if you are muminun.
O you who have faith! Be wary of Allah, and abandon [all claims to] what remains of usury, should you be faithful
O you who believe! Keep from disobedience to God and try to attain piety in due reverence for Him, and give up what remains (due to you) from interest, if you are (in truth) believers
O you who believe! take Allah as a shield and forgo all outstanding gains from usury and interest if you are indeed believers
O believers, fear you God; and give up the usury that is outstanding, if you are believers
You who believe, be cautious of God and leave what is left of usury if you are believers.
If you have chosen the belief, fear God and immediately stop charging interest on the loans that you have already extended
O you who believe, be conscious of God and give up what remains of your demand for usury, if you are indeed believers
O you who have attained faith, be mindful of Allah and leave aside what has remained of usury, if you are believers.
O ye who believe! fear God, and remit the balance of usury, if ye be believers
O People who Believe! Fear Allah and forego the remaining usury, if you are Muslims
O you who believe! Revere Allah and forego all remaining gains from the usury if you indeed are believers.
O true believers, fear God, and remit that which remaineth of usury, if ye really believe
O you who believe! Observe your duty to Allah, and remit the balance of usury, if you be, in truth, believers
Believers, fear Allah and give up what is still due to you from usury, if you are believers
O believers! fear God and abandon your remaining usury, if ye are indeed believers
O you people who have Believed! Pay obedience to Allah and give up what remains (unpaid to you) out of Riba if you happen to be Believers
O those who believed! Be Godfearing of God. And forsake what remained of usury, if you had been ones who believe.
O Believers, fear Allah and forsake any usury still due, if you are believers.
O You who believe! Fear Allah and waive what is still due to you from usury if you are indeed believers;
O Believers, fear Allah and give up that interest which is still due to you, if you are true Believers
O you who believe, keep your duty to Allah and relinquish what remains (due) from usury, if you are believers
O you who believe ! fear Allah and give up that which remains of usury, if you are believers.
O you who believe! Fear Allah and give up what has remained of Ar-Riba, if you are indeed believers.
O believers! Fear Allah and write off whatever balance remains of usury if you are believers (true to the core of your hearts)
O you who believe, be aware of God and give up what is left of the financial interest if you are truly believers
O you who believe, be aware of God and give up what is left from usury, if you are truly believers.
O you who believe, be aware of God and give up what is left from usury, if you truly are believers.
You, you those who believed, fear and obey God and leave what remained from the growth/interest/usury , if you were believing
O you who have attained to faith! Remain conscious of God. and give up all outstanding gains from usury, if you are [truly] believers
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O you who have believed, be pious to Allah and leave behind what remains of rib'a, in case you are believers
O ye who believe! Observe your duty to Allah, and give up what remaineth (due to you) from usury, if ye are (in truth) believers
Believers, have fear of God and give up whatever unlawful interest you still demand from others, if you are indeed true believers
O you who believe, fear Allah and give up what still remains of riba, if you are believers
O’ you who adhere firmly to Islamic monotheism, act piously towards Allâh and give up what remains of usury if you are inclined to profess a belief (in Allâh).
Oh you who believe! Fear Allah and write off (all outstanding) interest (due you) that still accrues, if you (really) are the believers
O’ you who live by Faith! act piously towards Allâh and give up what remains of usury if you (intend to) live a life of Genuine Faith.
O you who have recognised Allah, revere Him and relinquish the amount owed to you in usury if your hearts are truly spiritual believers
Believers, be mindful of Allah and give up any outstanding usury on debts owed to you, if you are true believers.
O believers! Fear Allah, and give up outstanding interest if you are ˹true˺ believers.
Oh you believers beware of Allah and abandon what remains in interest if you are believers.
Believers, fear God and waive what is still due to you from usury, if your faith be true;
O you who believe, you shall observe GOD and refrain from all kinds of usury, if you are believers.
Believers, always be aware of God, and quit what remains of usury, if you are believers.
Believers, be always aware of God and quit what remains of usury if you are believers.
O you who believed! Show the piety of Allah, and forsake what remains among usury, if you are believers.
O' you who have Faith! be in awe of Allah, and forgo what remains (due to you) of usury, if you are faithful.
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O You who have chosen to be graced with belief! Be mindful of the Divine Laws and give up what remains of your demand for usury, if you are really believers
O you who believe! Be careful of (your duty to) Allah and relinquish what remains (due) from usury, if you are believers
O ye who believe ! fear ALLAH and give up what remains of interest, if you are truly believers
O you who believe! Reverence God, and leave what remains of usury, if you are believers
O you who believe! Fear Allah and give up what remains of your demand for usury, if you are true believers
O you who believe, fear God and give up what remains of usury, if you are believers.
O you who believe! Fear God, and forgo what remains of usury, if you are believers.
O you who have believed, fear Allah and give up what remains [due to you] of interest, if you should be believers
O those who believed! Fear God, and remit the balance of usury, if you are believers;
O ye who believe! Fear God, and give up what remains of your demand for usury, if ye are indeed believers
O ye who believe! Fear Allah, and give up what remains of your demand for usury, if ye are indeed believers
فَإِن لَّمۡ تَفۡعَلُوا۟ فَأۡذَنُوا۟ بِحَرۡبࣲ مِّنَ ٱللَّهِ وَرَسُولِهِۦۖ وَإِن تُبۡتُمۡ فَلَكُمۡ رُءُوسُ أَمۡوَ ٰلِكُمۡ لَا تَظۡلِمُونَ وَلَا تُظۡلَمُونَ ٢٧٩
If you do not, then be warned of war from God and His Messenger. You shall have your capital if you repent, and without suffering loss or causing others to suffer loss
But if you don’t do it, then be warned of war from Allah and His Messenger. If you repent, you may retain your capital sums. You don’t wrong (by asking more than your capital), you will not be wronged (by receiving less than your capital).
But if ye will do it not, then be apprised of war from Allah and His apostle. And if ye repent, then yours shall be your capital sums; ye shall neither wrong nor be wronged
If you do not, beware of war on the part of God and His Apostle. But if you repent, you shall keep your principal. Oppress none and no one will oppress you
And if you don’t do this, know that you will have waged war against Allah and His Rasul. If you recognize your mistake and abandon it for good you can earn your right to receive your principal. (This way) you won’t wrong and you won’t be wronged.
If you do not, know that it means war from Allah and His Messenger. But if you make tawba you may have your capital, without wronging and without being wronged.
And if you do not, then be informed of a war from Allah and His apostle. And if you repent, then you will have your principal, neither harming others, nor suffering harm
If you do not (and you persist in taking interest, whether regarding it as lawful or not) be warned of war from God and His Messenger. If you sincerely repent (and give up all interest transactions completely), you will have your principal. Then you will neither be doing wrong nor being wronged
But if you do (it) not, then beware of war from Allah and His Messenger. But if you turn away (from such an unlawful transaction) then you shall have your principal (without interest) back. (Thus) you shall neither deal unjustly nor be dealt with unjustly
But if you do not, then take notice that God shall war with you, and His Messenger; yet if you repent, you shall have your principal, unwronging and unwronged
If you do not do it, then be informed about a war from God and His messenger, and if you repent (from usury) then your principal capital is yours, you will not be wrong and you will not be wronged.
Not giving up charging interest is like declaring war with God and His Prophet. If you give up charging interest, you may keep the capital. Be just and you will be treated justly
If you do not, then prepare for war from God and His messenger. But if you turn back, you will have your capital gains. So do not deal unjustly, because you will not be dealt with unjustly
But if youpl do not, then be informed of a war from Allah and His Messenger. Yet if you repent, then your capitals belong to you—(thus) you do no injustice, and you are not done injustice.
and if ye will not do it, then hearken to the proclamation of war from God and His Apostle; but if ye repent, your capital is yours. Ye shall not wrong, nor shall ye be wronged
And if you do not, then be certain of a war with Allah and His Noble Messenger; and if you repent, take back your principal amount; neither you cause harm to someone, nor you be harmed
But if you do not, then take heed that there is a war [against you] from Allah and His messenger. But if you repent, then your capital is for you. You will not wrong and nor will you be wronged.
but if ye do it not, hearken unto war, which is declared against you from God and his apostle: Yet if ye repent, ye shall have the capital of your money. Deal not unjustly with others, and ye shall not be dealt with unjustly
And if you will not do it, then hearken to the proclamation of war from Allah and His Apostle; but if you repent, your capital is your s. Wrong not, and you shall not be wronged
but if you do not, then take notice of war from Allah and His Messenger. Yet, if you repent, you shall have the principal of your wealth. Neither will you harm nor will you be harmed
But if ye do it not, then hearken for war on the part of God and his apostle: yet if ye repent, ye shall have the principal of your money. Wrong not, and ye shall not be wronged
And if you do not, then take notice of war from Allah and His Messenger. And if you agree to desist then for you is the original sum of your wealth. Neither you shall commit injustice, nor injustice would be done to you
But if you accomplish it not, then, give ear to war from God and His Messenger. And if you repented, you will have your principal capital, doing no wrong to others nor will you be wronged.
If you don’t [forsake usury], be advised that you are at war with Allah and His messenger. If you repent, then you will be entitled to your capital. Do not be unfair, and you will not be treated unfairly.
or war shall be declared against you by Allah and His Messenger. If you repent, you may retain your principal, causing no loss to debtor and suffering no loss
but if you do not do so, then you are warned of the declaration of war against you by Allah and His Messenger. If, however, you repent even now (and forego interest), you are entitled to your principal; do no wrong, and no wrong will be done to you
But if you do (it) not, then be apprised of war from Allah and His Messenger; and if you repent, then you shall have your capital. Wrong not, and you shall not be wronged
But if you do not do it, then take notice of war from Allah and His messenger; and if you repent (or go back to the affair of loan), then for you is the principal of your amount*; do not be unjust and injustice will not be done to you. * Money lent, leaving off the usury, may be taken back. r you is the principal of your amount*; do not be unjust and injustice will not be done to you. * Money lent, leaving off the usury, may be taken back.
And if you do it not, take notice of war from Allah and His Messenger.h, And if you return penitently to Allah, you are entitled to all that comes under heads of account of your property and/or dues, so that you do no wrong, nor are you wronged.
But if you do not do so, then be warned of the declaration of war from Allah and His Holy Messenger (blessings and peace be upon him). And if you repent, then your principal amounts are (lawfully) yours. (In this case) you will neither do any wrong, nor be wronged
And if you will not do this, then take notice of a war from God and His messenger; but if you repent, then you will have back your principal money, you will not be wronged nor will you wrong
And if you will not do this, then be informed of a war from God and His messenger; but if you repent, then you will have back your principal money, you will not be wronged nor will you wrong.
And if you will not do this, then be informed of a war from God and His messenger; but if you repent, then you will have back your principal money, you will not be wronged nor will you wrong.
So if you do not make/do, so be announced to/informed with (of) a battle/war from God and His messenger, and if you repented , so for you (are) your properties/wealths/beginnings/(capital) (keep only your capital), you do not cause injustice/oppression (to others) and nor be caused injustice to/oppressed
for if you do it not, then know that you are at war with God and His Apostle. But if you repent, then you shall be entitled to [the return of] your principal: you will do no wrong, and neither will you be wronged
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So, in case you do not perform (that), then take notice of a war from Allah and His Messenger (against you). And in case you repent, then you will have the capitals of your riches; you will not do injustice, and you will not be done injustice
And if ye do not, then be warned of war (against you) from Allah and His messenger. And if ye repent, then ye have your principal (without interest). Wrong not, and ye shall not be wronged
If you will not give up the unlawful interest which you demand, know that you are in the state of war with God and His Messenger. But if you repent, you will have your capital without being wronged or having done wrong to others
But if you do not (give it up), then listen to the declaration of war from Allah and His Messenger. However, If you repent, yours is your principal. Neither wrong, nor be wronged
However, if it happens that you do not give up (usury), then you must beware of a war, which is declared against you from Allâh and His ‘Messenger’. If you repent, you will have your capital. Act not unjustly, and you will not be wronged.
If you do not do so, then (hear this): Allah and His messenger declare war upon you. If you repent, you are entitled to (receive) the principal amount lent. You should do no wrong, nor should you be wronged
However, if it happens that you do not give up (usury), then you must beware of a war, which is declared against you from Allâh and His Messenger. But If you repent, then you will have your capital. Do not act unjustly, and you will not be wronged.
And if you do not obey this rule of righteous life commanded by religion, nor fearing for your unlawful gain, then you must expect war between belief against unbelief waged against you by Allah and His Prophet. But if you repent, grow wiser and reform then you are entitled only to the principal, the capital sum lent, so that you do not wrong others or be wronged
If you do not do so, then heed this declaration of war from Allah and His Messenger. However, if you repent you may keep the capital of your wealth so that you neither wrong others nor are yourselves wronged.
If you do not, then beware of a war with Allah and His Messenger! But if you repent, you may retain your principal—neither inflicting nor suffering harm.
And if you don´t do that, then take a declaration of war from Allah and His messenger, and if you repent, then your capital sums are yours. Do not wrong and do not be wronged.
or war shall be declared against you by God and His apostle. If you repent, you may retain your principal, suffering no loss and causing loss to none
If you do not, then expect a war from GOD and His messenger. But if you repent, you may keep your capitals, without inflicting injustice, or incurring injustice.
If you do not, then be warned of a war from God and his Messenger; and if you repent, you may have your original capital. Wrong not, and you will not be wronged.
If you do not, then be warned of war from God and His Messenger; and if you repent, you may have your original capital. Wrong not, and you will not be wronged.
So, if you do not do so. So, take notice of a war from Allah and His Messenger. And if you repented, so the heads of your money are for you, neither doing oppression, nor being oppressed.
But if you do (it) not, then be you apprised for war from Allah and His Apostle, and if you repent, you shall have your capital; (thus) deal you not unjustly (with others) , nor you be dealt with unjustly
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And if you do it not, then know that you are at war with Allah and His Messenger. But, if you mend your ways, simply take back your capital sums. Inflict not injustice and you will not incur injustice
But if you do (it) not, then be apprised of war from Allah and His Messenger; and if you repent, then you shall have your capital; neither shall you make (the debtor) suffer loss, nor shall you be made to suffer loss
But if you do it not, then beware of war from ALLAH and HIS Messenger; and if you repent, then you shall have your principal; thus you shall not wrong nor shall you be wronged
And if you do not, then take notice of a war from God and His Messenger. If you repent, you shall have the principal of your wealth, and you shall neither wrong nor be wronged
If you do not do it, (then), take notice of war from Allah and His Prophet (Muhammad): But if you turn back (in repentance), you shall have your capital sums: Do not deal unjustly, and you shall not be dealt with unjustly
If you don’t, then take notice of a war from God and His Messenger. But if you repent, you may keep your principal. You won’t be wronged, and you won’t wrong.
If you do not, then take notice of a war by God and His Messenger. But if you repent, you may keep your capital, neither wronging, nor being wronged
And if you do not, then be informed of a war [against you] from Allah and His Messenger. But if you repent, you may have your principal - [thus] you do no wrong, nor are you wronged
And if you will not do it, then be informed of a war from God and His messenger, but if you repent, your capital is yours. You shall not wrong, nor shall you be wronged.
If ye do it not, Take notice of war from God and His Apostle: But if ye turn back, ye shall have your capital sums: Deal not unjustly, and ye shall not be dealt with unjustly
If ye do it not, Take notice of war from Allah and His Messenger: But if ye turn back, ye shall have your capital sums: Deal not unjustly, and ye shall not be dealt with unjustly
وَإِن كَانَ ذُو عُسۡرَةࣲ فَنَظِرَةٌ إِلَىٰ مَیۡسَرَةࣲۚ وَأَن تَصَدَّقُوا۟ خَیۡرࣱ لَّكُمۡ إِن كُنتُمۡ تَعۡلَمُونَ ٢٨٠
If the debtor is in difficulty, then delay things until matters become easier for him; still, if you were to write it off as an act of charity, that would be better for you, if only you knew
And if the debtor is in difficulty to pay (has no money), then delay until it is easy to repay. But if you remit it by way of charity that is better for you if you know.
And if one be in difficulties, then let there be and deferment until easiness. But if ye forego, it were better for you if ye knew
If a debtor is in want, give him time until his circumstances improve; but if you forego (the debt) as charity, that will be to your good, if you really understand
If (the indebted) is in financial hardship, then grant them respite until a time of ease. If you write it off as an act of charity, it will be better for you, if only you knew.
If someone is in difficult circumstances, there should be a deferral until things are easier. But making a free gift of it would be better for you if you only knew.
And if [the debtor] is in straits, let there be a respite until the time of ease; and if you remit [the debt] as charity, it will be better for you, should you know
If the debtor is in straitened circumstances, let him have respite until the time of ease; if you make any remission (of his debt) by way of charity, this is better for you, if only you knew
If any (debtor) be in straitened circumstances there shall be respite (for him) till (his circumstances) ease. But that if you remit (the debt) by way of charity (for the sake of God), it is better for you, if you only knew
And if any man should be in difficulties, let him have respite till things are easier; but that you should give freewill offerings is better for you, did you but know
And if he (the debtor) is having difficulty (financially or otherwise) then postpone it until it is easy (for him to repay), and if you are charitable (and forgive the loan) it is better for you if you know.
It will be nice of you to give extra time to someone who owes you money and faces financial difficulties in repaying his debt. If you write off such loan as charity, it will be much better for you, if you only knew
If the debtor is in difficulty, grant him time until it is easy for him to repay. But if you forgive it as a charity, that is best for you if you only knew
But if he has hardship, then deferment until a time of ease. But to donate it is better for youpl, if you only knew.
And if it be one in difficulties, then wait for easy circumstances; but that ye remit it as alms is better for you, if ye did but know
And if the debtor is in difficulty, give him respite till the time of ease; and your foregoing the entire debt from him is still better for you, if only you realise
But if the one [in debt] is hard-up, then let there be respite [for him] till the time of ease but if you remit it as charity, that is better for you if you indeed know.
If there be an debtor under a difficulty of paying his debt, let his creditor wait till it be easy for him to do it; but if ye remit it as alms, it will be better for you, if ye knew it
And if a debtor be in difficulties, then wait for easier circumstances; but to remit the debt as alms is better for you, if you did but know
If he should be in hardship, then a postponement until ease; while if you give charity it is better for you if you know
If any one find difficulty in discharging a debt, then let there be a delay until it be easy for him: but if ye remit it as alms it will be better for you, if ye knew it
And if (the debtor) is in economic difficulties, then, respite (is his right) till he attains an easy state (to repay). And if you remit it by way of Sadaqa — it would be better for you if you have knowledge
If a debtor had been possessing adversity, a respite until a time of ease and prosperity. And it is better for you that you be charitable, if you had been knowing.
If the debtor is in [financial] difficulty, give a break until things get easier. If you remit [the debt] as an act of charity, that is better for you, if you realize it.
If the debtor is in a difficulty, grant him time till it is easy for him to repay; but if you waive the sum by way of charity it will be better for you, if you understand it
If your debtor be in straitened circumstances, give him time till his monetary condition becomes better. But if you remit the debt by way of charity, it would be better for you, if you only knew it
And if (the debtor) is in straitness, let there be postponement till (he is in) ease. And that you remit (it) as alms is better for you, if you only knew
And if (the debtor) is in difficulty, then wait till it is easy (for him to pay back your loan) and if you (convert) it as charity, it will be better for you if you knew.
And if it is a case of a person in straitened circumstances, let there be a deferment to a convenient time. And to forgo, as charity, is better for you, if you do understand.
And if a debtor is under financial stress, he should be given respite till he feels at ease to pay. And your forgoing (the loan) is better for you if you know (what significance it has in the sight of Allah to console the poor)
If the person is facing insolvency, then you shall wait until he becomes able. And if you relinquish it as a charity it is better for you if you knew
If the person is facing insolvency, then you shall wait until he becomes able. And if you relinquish it as a charity it is better for you if only you knew.
If the person is facing difficulty, then you shall wait until he becomes able. And if you relinquish it as a charity it is better for you if only you knew.
And if he was of a hardship/poverty , so a consideration/glance to an easiness/prosperity , and that (E) you give charity (forgive the loan), (it is) best/better for you if you were knowing
If, however, [the debtor] is in straitened circumstances, [grant him] a delay until a time of ease; and it would be for your own good -if you but knew it -to remit [the debt entirely] by way of charity
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And in case any person is under difficulty, then he should (be granted) a respite to (the time of) ease; and that you donate (alms) is more charitable (i.e. more beneficial) for you, in case you know
And if the debtor is in straitened circumstances, then (let there be) postponement to (the time of) ease; and that ye remit the debt as almsgiving would be better for you if ye did but know
One who faces hardship in paying his debts must be given time until his financial condition improves. Would that you knew that waiving such a loan as charity would be better for you
If there is one in misery, then (the creditor should allow) deferment till (his) ease, and that you forgo it as alms is much better for you, if you really know
If it happens that the debtor is in difficulties of paying his debt, let him have respite till things are easier. But if you remit it as alms, it will be better for you, if you have spiritual gift of knowledge.
Grant a delay (to the debtor) if he is up against hard time, until his (financial) situation eases. To waive the debt by way of charity would be better for you, if only you knew
If it happens that the debtor is in difficulties of paying his debt, let him have respite till things are easier. But if you remit it as alms, it will be better for you, if you but knew.
And if the debtor experiences difficulty or is in a pecuniary situation, then give him respite until he is at ease and is able to return the debt. And if you are able to cancel the debt or a part thereof in benevolence, you shall merit the grace of Allah, if you only knew
If the debtoris in difficulty, allow him time to repay when it is easier for him, but to write off the debt out of charity would be better for you, if only you knew.
If it is difficult for someone to repay a debt, postpone it until a time of ease. And if you waive it as an act of charity, it will be better for you, if only you knew.
And if someone is in hardship then wait until he is at ease, and if you give charity it is better for you if you knew.
If your debtor be in straits, grant him a delay until he can discharge his debt; but if you waive the sum as alms it will be better for you, if you but knew it
If the debtor is unable to pay, wait for a better time. If you give up the loan as a charity, it would be better for you, if you only knew.
However, if the borrower has financial difficulties, then defer payment until circumstances are better, and it would be for your own good, if you fully understood, to forgive the entire loan.
However, if the borrower has financial difficulties, then defer payment until circumstances are better, and it would be for your own good, if you fully understood, to forgive the entire loan.
And if he (the debtor) has a difficulty, so a glance toward an ease. And if you give alms, it is goodness for you, if you were knowing.
And if (the debtor) is in straitness, then grant a respite until the time of ease; and if you remit it as charity it is better for you, if you but know
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If a debtor is in difficult circumstances, let there be postponement to a time of ease. And if you give up the loan entirely as charity, it is better for you if you did but know
And if (the debtor) is in straitness, then let there be postponement until (he is in) ease; and that you remit (it) as alms is better for you, if you knew
And if the debtor be in straitened circumstances, then grant him respite till a time of ease. And that you remit it as charity shall be better for you, if you only knew
And if one is in difficult circumstances, let there be a respite until there is ease, and it is better for you to give [it] as charity, if you but knew
And if the debtor is in difficulty, give him time till it is easy for him to repay. But if you forgive it (the debt) by the way of charity, that is best for you, if you only knew
If he is in difficulty, grant a postponement until a time of ease. But if you remit it as a charity, it would be better for you—if only you knew.
But if he is in hardship, then deferment until a time of ease. But to remit it as charity is better for you, if you only knew
And if someone is in hardship, then [let there be] postponement until [a time of] ease. But if you give [from your right as] charity, then it is better for you, if you only knew
And if it is a possessor of difficulty, then postponement to easiness; and that you remit it as charity is better for you, if you know.
If the debtor is in a difficulty, grant him time Till it is easy for him to repay. But if ye remit it by way of charity, that is best for you if ye only knew
If the debtor is in a difficulty, grant him time Till it is easy for him to repay. But if ye remit it by way of charity, that is best for you if ye only knew
وَٱتَّقُوا۟ یَوۡمࣰا تُرۡجَعُونَ فِیهِ إِلَى ٱللَّهِۖ ثُمَّ تُوَفَّىٰ كُلُّ نَفۡسࣲ مَّا كَسَبَتۡ وَهُمۡ لَا یُظۡلَمُونَ ٢٨١
Beware of a Day when you will be returned to God: every soul will be paid in full for what it has earned, and no one will be wronged
And fear the Day when you shall be brought back to Allah. Then everyone will be paid what he earned and none shall be dealt unjustly.
And fear the Day whereon ye shall be brought back unto Allah, then shall each sour be repaid, in full that which he hath earned, and they shall not be wronged
Have fear of the day when you go back to God. Then each will be paid back in full his reward, and no one will be wronged
Protect yourselves from the day when you shall be returned to Allah. That is when every soul shall be paid in full what it has earned, and they will not be wronged.
Have fear of a Day when you will be returned to Allah. Then every self will be paid in full for what it earned. They will not be wronged.
And beware of a day in which you will be brought back to Allah. Then every soul shall be recompensed fully for what it has earned, and they will not be wronged
And guard yourselves against a Day in which you will be brought back to God (with all your deeds referred to His judgment). Then every soul will be repaid in full what it has earned (while in the world), and they will not be wronged
And guard yourself against (the evil of) the day when you shall be made to return to Allah; then every soul shall be paid in full for what it has accomplished, and no injustice shall be done to them
And fear a day wherein you shall be returned to God, and every soul shall be paid in full what it has earned; and they shall not be wronged
And be cautious of a day wherein you are returned to God, then every person is paid back (in full) for what they have done, and they will not be wronged.
Fear the Day in which all of you have to stand in front of your Lord for the Judgment. On that Day every soul will receive what it has earned and non will be treated unjustly
And fear the day when you will be brought back to God. Then every soul will be paid what she earned, and none will be dealt with unjustly
And be mindful of a day when youpl are returned to Allah, then the earnings of every single self are rendered in full to it, for they are not done injustice.
Fear the day wherein ye shall return to God; then shall each soul be paid what it has earned, and they shall not be wronged
And fear the day in which you will be returned to Allah; and every soul will be paid back in full what it had earned, and they will not be wronged
And safeguard your souls against a day wherein you will be brought back to Allah and every soul will be paid back in full all that it had earned and they will not be cheated in the least.
And fear the day wherein ye shall return unto God, then shall every soul be paid what it hath gained, and they shall not be treated unjustly
Guard yourselves against the day when you shall return to Allah; then shall each soul be paid what it has earned, and they shall not be wronged
Fear the Day when you shall be returned to Allah. And every soul shall be paid in full what it has earned; and they shall not be harmed
Fear the day wherein ye shall return to God: then shall every soul be rewarded according to its desert, and none shall have injustice done to them
And guard against the Day wherein you shall be brought back to Allah: then shall every soul be paid justly whatever she earned (in her worldly life) and they shall not be dealt with unjustly
And be Godfearing of a Day on which you are returned to God. Again, every soul will be paid its account in full for what it earned, and they will not be wronged.
Beware the day on which you will be brought back before Allah. Every soul will be repaid in full for what he/she has earned. Nobody will be treated unfairly.
Fear the Day when you shall all return to Allah; when every one shall be paid in full what they have earned and none shall be dealt with unjustly
Guard against the disgrace and misery of the day when you shall return to Allah: there everyone shall be paid in full, for the good or evil one has earned and none shall be wronged
And guard yourselves against a day in which you will be returned to Allah. Then every soul will be paid in full what it has earned, and they will not be wronged
And guard (yourselves against) a day in which you will be returned to Allah, then every soul will be paid back in full that which it had earned, and injustice will not be done to them.
Fear the Day in which you shall be taken back to Allah. Then, every one shall be repaid in full what one earned. And they shall not be wronged
And fear the Day when you will be returned to Allah. Then everyone will be paid in full for whatever he has done, and they will not be wronged
And be aware of a Day when you will be returned to God then every soul will be paid what it has earned, they will not be wronged
And be aware of a Day when you will be returned to God then every soul will be paid what it has earned, and they will not be wronged.
And be aware of a Day when you will be returned to God, then every soul will be paid what it has earned, and they will not be wronged.
And fear a day/time, you are being returned in it to God, then every self is (to be) fulfilled/completed what (it) gathered/earned , and they are not being caused injustice to/oppressed
And be conscious of the Day on which you shall be brought back unto God, whereupon every human being shall be repaid in full for what he has earned, and none shall be wronged
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And protect yourselves against a Day in which you will be returned to Allah. Thereafter every self will be (paid) in full what it has earned, and they will not be done injustice
And guard yourselves against a day in which ye will be brought back to Allah. Then every soul will be paid in full that which it hath earned, and they will not be wronged
Safeguard yourselves against the day when you will return to God and every soul will be rewarded according to its deeds without being wronged
Be fearful of a day when you shall be returned to Allah, then every person shall be paid, in full, what he has earned, and they shall not be wronged
Guard yourselves against a day in which you are (destined) to be brought back to Allâh. Then every Human self will be paid in full that which it has earned, and they will not be wronged.
Fear the day when you will all be gathered before Allah. Then, each person will be paid in full for every single deed he has earned. They will not be wronged (at all)
And guard yourselves against a day in which you are (destined) to be brought back to Allâh. Then every human person will be paid in full that which he has earned, and they will not be wronged.
And guard yourselves from the Day when you are returned to Allah and each soul shall be requited with the commensurate to its deeds, and none shall be wronged
Be fearful of the day you will return to Allah; then every soul will receive exactly what it has earned, and no one will be wronged
Be mindful of the Day when you will ˹all˺ be returned to Allah, then every soul will be paid in full for what it has done, and none will be wronged.
And fear a day when you will return to Allah, then each soul will be given in full what it has earned and they will not be wronged.
Fear the day when you shall all return to God; and then every soul shall be paid back for what it did. None shall be wronged
Beware of the day when you are returned to GOD, and every soul is paid for everything it had done, without the least injustice.
Beware of a day when you are returned to God and every soul will be paid in full for what it has earned, and none will be wronged.
Be mindful of a day when you will be returned to God, and every soul will be paid in full for what it has earned, and none will be wronged.
And show the piety of a Day when you will be returned to Allah; then each soul will be fulfilled what it has earned, and they will not be oppressed.
And be in awe of a Day in which you shall be returned to Allah, and every one shall be paid in full what the one has earned; and they shall not be dealt with unjustly
Not available
And be mindful of the Day when you will be returned to Allah and every "Self" will be paid what it has earned, and they will not be wronged
And guard yourselves against a day in which you shall be returned to Allah; then every soul shall be paid back in full what it has earned, and they shall not be dealt with unjustly
And guard yourselves against the day when you shall be made to return to ALLAH; then shall every soul be paid in full what it has earned; and they shall not be wronged
And be mindful of a day when you shall be returned to God. Then every soul will be paid in full for what it earned, and they shall not be wronged
And fear the Day when you shall be brought back to Allah then shall every soul be paid for what it has earned, and none shall be dealt with unjustly
Beware of the Day when you will be returned to God, then every soul will be paid what it has earned, and they won’t be treated unjustly.
And guard yourselves against a Day when you will be returned to God; then each soul will be rewarded fully for what it has earned, and they will not be wronged
And fear a Day when you will be returned to Allah . Then every soul will be compensated for what it earned, and they will not be treated unjustly
Fear a day wherein you shall return to God; then shall each soul be paid what it has earned, and they shall not be wronged.
And fear the Day when ye shall be brought back to God. Then shall every soul be paid what it earned, and none shall be dealt with unjustly
And fear the Day when ye shall be brought back to Allah. Then shall every soul be paid what it earned, and none shall be dealt with unjustly
39
Contracts and Evidence
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوۤا۟ إِذَا تَدَایَنتُم بِدَیۡنٍ إِلَىٰۤ أَجَلࣲ مُّسَمࣰّى فَٱكۡتُبُوهُۚ وَلۡیَكۡتُب بَّیۡنَكُمۡ كَاتِبُۢ بِٱلۡعَدۡلِۚ وَلَا یَأۡبَ كَاتِبٌ أَن یَكۡتُبَ كَمَا عَلَّمَهُ ٱللَّهُۚ فَلۡیَكۡتُبۡ وَلۡیُمۡلِلِ ٱلَّذِی عَلَیۡهِ ٱلۡحَقُّ وَلۡیَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا یَبۡخَسۡ مِنۡهُ شَیۡءࣰاۚ فَإِن كَانَ ٱلَّذِی عَلَیۡهِ ٱلۡحَقُّ سَفِیهًا أَوۡ ضَعِیفًا أَوۡ لَا یَسۡتَطِیعُ أَن یُمِلَّ هُوَ فَلۡیُمۡلِلۡ وَلِیُّهُۥ بِٱلۡعَدۡلِۚ وَٱسۡتَشۡهِدُوا۟ شَهِیدَیۡنِ مِن رِّجَالِكُمۡۖ فَإِن لَّمۡ یَكُونَا رَجُلَیۡنِ فَرَجُلࣱ وَٱمۡرَأَتَانِ مِمَّن تَرۡضَوۡنَ مِنَ ٱلشُّهَدَاۤءِ أَن تَضِلَّ إِحۡدَىٰهُمَا فَتُذَكِّرَ إِحۡدَىٰهُمَا ٱلۡأُخۡرَىٰۚ وَلَا یَأۡبَ ٱلشُّهَدَاۤءُ إِذَا مَا دُعُوا۟ۚ وَلَا تَسۡءَمُوۤا۟ أَن تَكۡتُبُوهُ صَغِیرًا أَوۡ كَبِیرًا إِلَىٰۤ أَجَلِهِۦۚ ذَ ٰلِكُمۡ أَقۡسَطُ عِندَ ٱللَّهِ وَأَقۡوَمُ لِلشَّهَـٰدَةِ وَأَدۡنَىٰۤ أَلَّا تَرۡتَابُوۤا۟ إِلَّاۤ أَن تَكُونَ تِجَـٰرَةً حَاضِرَةࣰ تُدِیرُونَهَا بَیۡنَكُمۡ فَلَیۡسَ عَلَیۡكُمۡ جُنَاحٌ أَلَّا تَكۡتُبُوهَاۗ وَأَشۡهِدُوۤا۟ إِذَا تَبَایَعۡتُمۡۚ وَلَا یُضَاۤرَّ كَاتِبࣱ وَلَا شَهِیدࣱۚ وَإِن تَفۡعَلُوا۟ فَإِنَّهُۥ فُسُوقُۢ بِكُمۡۗ وَٱتَّقُوا۟ ٱللَّهَۖ وَیُعَلِّمُكُمُ ٱللَّهُۗ وَٱللَّهُ بِكُلِّ شَیۡءٍ عَلِیمࣱ ٢٨٢
You who believe, when you contract a debt for a stated term, put it down in writing: have a scribe write it down justly between you. No scribe should refuse to write: let him write as God has taught him, let the debtor dictate, and let him fear God, his Lord, and not diminish [the debt] at all. If the debtor is feeble-minded, weak, or unable to dictate, then let his guardian dictate justly. Call in two men as witnesses. If two men are not there, then call one man and two women out of those you approve as witnesses, so that if one of the two women should forget the other can remind her. Let the witnesses not refuse when they are summoned. Do not disdain to write the debt down, be it small or large, along with the time it falls due: this way is more equitable in God’s eyes, more reliable as testimony, and more likely to prevent doubts arising between you. But if the merchandise is there and you hand it over, there is no blame on you if you do not write it down. Have witnesses present whenever you trade with one another, and let no harm be done to either scribe or witness, for if you did cause them harm, it would be a crime on your part. Be mindful of God, and He will teach you: He has full knowledge of everything
O you who believe! When you contract a debt from one another for a fixed period, write it down. Let a scribe write it down between you in justice. A scribe shall not refuse to write it down as Allah has taught, so let the scribe write. Let him (debtor) dictate on whom is the liability fearing Allah, the Lord, and not diminish anything of what he owes. But if the debtor is of poor understanding, or weak, or is not capable to dictate for itself, then let its guardian dictate in justice. Call for 2 witnesses out of your own men. If 2 men are not available, then a man and 2 women, such as you agree as witnesses, so that if one of the 2 women errs, one of them (2 women) reminds other. The witnesses should not refuse when they are called (for evidence). Don’t become weary to write down your contract, small or large for its period. That is more just with Allah, more reliable for evidence, and more convenient to prevent doubts among yourselves, except when it is a present trade which you carry out among yourselves, and then there is no sin on you if you don’t write it down. But take witnesses when you trade with one another. Let neither scribe nor witness suffer any harm, and if you do (such harm), then it is wickedness on your part. So fear Allah and Allah teaches you. Allah is All-Knower of every thing.
O ye who believe! when ye deal, one with anot her, in lending for a term named, write it down, and let a scribe write it down justly between you, and let not the scribe refuse to write according as Allah hath taught him. Let him write them, and let him who oweth dictate, and let him fear Allah, his Lord, and diminish not aught thereof. But if he who oweth be witless or infirm or unable himself to dictate, then let his guardian dictate justly. And call to witness two witnesses of your men, but if both be not men, then a man and two women of those ye agree upon as witnesses, so that if one of the twain err, the one thereof shall remind the other: and let not the witnesses refuse When they are called on And be not Weary of writing it down, be it small or big, with the term thereof. This is the most equitable in the sight of Allah and the most confirmatory of testimony and nearest that ye may not doubt, except when it be a ready merchandise that ye circulate between you, for then there Shall be no blame on you if ye write it not down. And call witnesses when ye bargain With one anot her; and let not the scribe eome to harm nor the witness; and if ye do, verily it will be wickedness in you. Fear Allah; and Allah teacheth you Knower; and Allah is of everything Knower
O believers, when you negotiate a debt for a fixed term , draw up an agreement in writing, though better it would be to have a scribe write it faithfully down; and no scribe should refuse to write as God has taught him, and write what the borrower dictates, and have fear of God, his Lord, and not leave out a thing. If the borrower is deficient of mind or infirm, or unable to explain, let the guardian explain judiciously; and have two of your men to act as witnesses; but if two men are not available, then a man and two women you approve, so that in case one of them is confused the other may prompt her. When the witnesses are summoned they should not refuse (to come). But do not neglect to draw up a contract, big or small, with the time fixed for paying back the debt. This is more equitable in the eyes of God, and better as evidence and best for avoiding doubt. But if it is a deal about some merchandise requiring transaction face to face, there is no harm if no (contract is drawn up) in writing. Have witnesses to the deal, (and make sure) that the scribe or the witness is not harmed. If he is, it would surely be sinful on your part. And have fear of God, for God gives you knowledge, and God is aware of everything
O believers, when you contract a debt for a specified time, write it down. Let a just person among you write it. And let the one who knows how to write not refuse to write as Allah has taught him. Let the one who has the liability (the indebted one) dictate. Let him fear his Rabb, Allah, and not leave anything out. If the indebted one is of limited understanding or a child, let his guardian dictate. Let two men be witnesses. If there aren’t two men, then let the witnesses be one man and two women, so if one of them forgets or errs, the other can remind. And let not the witnesses refuse when they are called upon. And do not be weary to write the debt, whether it is small or large, including its specified term. That is more appropriate and stronger in the sight of Allah and a more sound approach to prevent doubt in the future. Except when the transaction between you involves cash, then there is no blame upon you if you do not write it. And take witnesses even when you make a transaction. Let no scribe be harmed or any witness. For if you harm them, you would have harmed yourself. And be protected from Allah. Allah teaches you. Allah is Aleem over all things.
You who have iman! when you take on a debt for a specified period, write it down. A writer should write it down between you justly. No writer should refuse to write; as Allah has taught him, so he should write. The one incurring the debt should dictate and should have taqwa of Allah his Lord and not reduce it in any way. If the person incurring the debt is incompetent or weak or unable to dictate, then his guardian should dictate for him justly. Two men among you should act as witnesses. But if there are not two men, then a man and two women with whom you are satisfied as witnesses; then if one of them forgets, the other can remind her. Witnesses should not refuse when they are called upon. Do not think it too trivial to write down, whether small or large, with the date that it falls due. Doing that is more just in Allah´s sight and more helpful when bearing witness and more likely to eliminate any doubt — unless it is an immediate transaction hand to hand, taken and given without delay. There is nothing wrong in your not writing that down. Call witnesses when you trade. Neither writer nor witness should be put under pressure. If you do that, it is deviancy on your part. Have taqwa of Allah and Allah will give you knowledge. Allah has knowledge of all things.
O you who have faith! When you contract a loan for a specified term, write it down. Let a writer write between you with honesty, and let not the writer refuse to write as Allah has taught him. So let him write, and let the one who incurs the debt dictate, and let him be wary of Allah, his Lord, and not diminish anything from it. But if the debtor be feeble-minded, or weak, or incapable of dictating himself, then let his guardian dictate with honesty, and take as witness two witnesses from your men, and if there are not two men, then a man and two women —from those whom you approve as witnesses— so that if one of the two defaults the other will remind her. The witnesses must not refuse when they are called, and do not consider it wearisome to write it down, whether it be a big or a small sum, [as being lent] until its term. That is more just with Allah and more upright in respect to testimony, and the likeliest way to avoid doubt, unless it is an on the spot deal you transact between yourselves, in which case there is no sin upon you not to write it. Take witnesses when you make a deal, and let no harm be done to writer or witness, and if you did that, it would be sinful of you. Be wary of Allah and Allah shall teach you, and Allah has knowledge of all things
O you who believe! When you contract a debt between you for a fixed term, record it in writing. Let a scribe write it down between you justly, and let no scribe refuse to write it down: as God has taught him (through the Qur’an and His Messenger), so let him write. And let the debtor dictate, and let him avoid disobeying God, his Lord (Who has created him and brought him up with mercy and grace) and curtail no part of it. If the debtor be weak of mind or body, or incapable of dictating, let his guardian dictate justly. And call upon two (Muslim) men among you as witnesses. If two men are not there, then let there be one man and two women, from among those of whom you approve as witnesses, that if either of the two women errs (through forgetfulness), the other may remind her. Let the witnesses not refuse when they are summoned (to give evidence). And (you, O scribes) be not loath to write down (the contract) whether it be small or great, with the term of the contract. Your doing so (O you who believe), is more equitable in the sight of God, more upright for testimony, and more likely that you will not be in doubt. If it be a matter of buying and selling concluded on the spot, then there will be no blame on you if you do not write it down; but do take witnesses when you settle commercial transactions with one another, and let no harm be done to either scribe or witness (nor let either of them act in a way to injure the parties). If you act (in a way to harm either party or the scribe and witnesses) indeed it will be transgression on your part. (Always) act in due reverence for God and try to attain piety. God teaches you (whatever you need in life and the way you must follow in every matter); God has full knowledge of everything
O you who believe! when you transact a loan for a stipulated term, then write it down. Let a scribe write (it) in your presence in (term of) equity and fairness. The scribe shall not refuse to write down, since it is Allah Who taught him (to write). Write he must. And let him upon whom be the liability, dictate and let him observe his duty to Allah, his Lord, nor should he depreciate anything (what he owes) from it. But if the person upon whom the liability is, be of feeble mind or is infirm or he is incapable of dictating himself, then let some one who can watch his interests dictate in (term of) equity and fairness. And call in to witness (the transaction) two male witnesses from amongst your men. But if there be not two males (available) then let there be one male and two females such as you approve as witnesses (to bear witness), so that if either of the two women forgets then one may remind the other. And let the witnesses not refuse (to give evidence) whenever they are summoned. And never feel weary of writing it (- the transaction) down, whether it (- the debt) be small or large, along with the time of its (payment) being due. This (way) is more just in the sight of Allah, and ensures a more upright evidence and is more likely to prevent your falling into doubts, (so write it down) except you carry ready trade and transfer the merchandise from hand to hand, in that case there shall be no blame on you that you do not write (the transaction). Yet have witnesses when you trade with one another. Let neither the scribe nor the witness be harmed, and if you do (any such thing) then that indeed, is disobedience on your part. Take Allah as a shield (with the result that) Allah will grant you knowledge, for Allah has perfect knowledge of everything
O believers, when you contract a debt one upon another for a stated term, write it down, and let a writer write it down between you justly, and let not any writer refuse to write it down, as God has taught him; so let him write, and let the debtor dictate, and let him fear God his Lord and not diminish aught of it. And if the debtor be a fool, or weak, or unable to dictate himself, then let his guardian dictate justly. And call in to witness two witnesses, men; or if the two be not men, then one man and two women, such witnesses as you approve of, that if one of the two women errs the other will remind her; and let the witnesses not refuse, whenever they are summoned. And be not loth to write it down, whether it be small or great, with its term; that is more equitable in God's sight, more upright for testimony, and likelier that you will not be in doubt. Unless it be merchandise present that you give and take between you; then it shall be no fault in you if you do not write it down. And take witnesses when you are trafficking one with another. And let not either writer or witness be pressed; or if you do, that is ungodliness in you. And fear God; God teaches you, and God has knowledge of everything
You who believe, when you borrow from each other for a limited period, then write it (to have a record). And let a writer write it (the loan details) between you in justice. A writer should not refuse to write as God has taught him. So, he shall write, and the borrower should dictate, and he should be cautious of God, his Lord, and should not reduce (or eliminate) anything from it. And if the borrower is retarded or is a child or is unable to dictate, then his guardian should dictate it fairly. And ask two witnesses from among your men to witness, and if there are not two men, then one man and two women from the witnesses who are acceptable to you, so if one of the two makes a mistake (or forgets) then the other one of the two may remind the other one. And the witnesses should not refuse (to testify) if they are called upon. And they should not be reluctant to write it no matter how small or large, along with its term. This is fairer in God’s view, and more appropriate for the testimony, and closer to not having doubts. Except if it is a face-to-face transaction that (the actual merchandise/money) changes hands between you, then there will be no blame on you if you do not write it. And take witnesses when you trade. And the writer and the witness should not be harmed, and if you do that, it is indeed disobedience on your part. And be cautious of God, and God teaches you (what to do). God knows everything.
When Muslims are involved in a transaction, they must write down the terms of the transaction. They may ask an impartial person to do the writing; this person may not refuse the request as, by doing so, he shows his gratefulness to the Lord who has thought him the knowledge of writing. The debtor will make the dictation and the writer has to fear God and not to cheat. If the debtor is mentally/ physically incapable, his guardians should take care of dictation. two just men should witness the transaction. If there are not two men available, one man and two women suffice for this purpose. That is because, if a woman changes her mind, the other one remind her. The witnesses may not refuse to testify, if called for later. Write down as in detail as possible and explain everything, including the time of re-payment of the debt. The above mentioned process pleases the Lord. If the transaction is on the spot, however, there is no need for being written down but it does not harm to have witnesses. It will be very wicked of you to harass a witness. God, thus, is teaching you; be mindful of the Most Knowledgeable
O you who believe, when you deal with each other in transactions involving future obligations in a fixed period of time, put them in writing. Let a scribe write it down correctly for the parties involved, and the scribe should not refuse to write. God has taught him, so let him write. Let him who incurs the liability dictate, but let him fear his Lord and not omit any of what he owes. If the party liable is mentally deficient or weak, or unable to dictate, let his guardian dictate correctly. And get two witnesses from your men. If not two men, then a man and two women, of whom you agree to be witnesses, so that if one of the two errs, then one of the two can remind the other. And the witnesses should not refuse when they are called on. Do not refuse to reduce things to writing for a future period, whether it is small or large. This is more just in the sight of God, more suitable as evidence, and more convenient to prevent doubts among yourselves. But if it is a transaction which you carry out on the spot among yourselves, there is no blame on you if you do not reduce it to writing, but take witnesses whenever you make a commercial contract, and let neither scribe nor witness suffer harm. If you do, it would be wrong on your part. So be regardful of God, for it is God who teaches you, and God is well acquainted with all things
O you who have attained faith, when you transact a debt for a stated term, write it down. And have a scribe write between you, in fairness. And let no scribe refuse to write as Allah has taught him. So let him write, and let the one upon whom is the duty of payment dictate. And let him be mindful of Allah, his Lord, and defraud nothing of it. But if the one upon whom is the duty of payment is mentally deficient or weak or unable to dictate, then let his guardian dictate with fairness. And call to witness two of your men, but if the two are not men, then one man and two women from those whom youpl approve of as witnesses—so that if one of them should err, the other can remind her. And witnesses must not abstain when called upon. And be not averse to writing it down, whether small or large (in value), including its term. That is more just with Allah and more upright for testimony and more likely to make you not doubt—except in the case of an immediate bargain you conduct among yourselves—for (then) you commit no sin if you do not write it down. But (otherwise) let there be witnesses whenever you trade with one another. And let no harm befall any scribe or witness, for if you ever do so, it shall be ungodliness on your part. And be mindful of Allah, and Allah teaches you, for Allah is All-Knowing of everything.
O ye who believe! if ye engage to one another in a debt for a stated time, then write it down, and let a scribe write it down between you faithfully; nor let a scribe refuse to write as God taught him, but let him write, and let him who owes dictate; but let him fear God his Lord, and not diminish therefrom aught; but if he who owes be a fool, or weak, or cannot dictate himself, then let his agent dictate faithfully, and let them call two witnesses out from amongst their men; or if there be not two men, then a man and two women, from those whom he chooses for witnesses, so that if one of the two should err, the second of the two may remind the other; and let not the witnesses refuse when they are summoned; and let them not tire of writing it, be it small or great, with its time of payment. That is more just in the sight of God, and more upright for testimony, and brings you nearer to not doubting. Unless, indeed, it be a ready-money transaction between you, which ye arrange between yourselves, then it is no crime against you that ye do not write it down; but bring witnesses to what ye sell one to another, and let not either scribe or witness come to harm, for if ye do it will be abomination in you; but fear God, for God teaches you, and God knows all things
O People who Believe! If you make an agreement for debt for a specified time, write it down; and appoint a scribe to write it for you with accuracy; and the scribe must not refuse to write in the manner Allah has taught him, so he must write; and the liable person (debtor ) should dictate it to him and fear Allah, Who is his Lord, and not hide anything of the truth; but if the debtor is of poor reasoning, or weak, or unable to dictate, then his guardian must dictate with justice; and appoint two witnesses from your men; then if two men are not available, one man and two women from those you would prefer to be witnesses, so that if one of them forgets, the other can remind her; and the witnesses must not refuse when called upon to testify; do not feel burdened to write it, whether the transaction is small or big - write it for up to its term’s end; this is closer to justice before Allah and will be a strong evidence and more convenient to dispel doubts amongst yourselves - except when it is an instant trade in which exchange is carried out immediately, there is no sin on you if it is not written down; and take witnesses whenever you perform trade; and neither the scribe nor the witnesses be caused any harm (or they cause any harm); and if you do, it would be an offence on your part; and fear Allah; and Allah teaches you; and Allah knows everything
O you who believe! If you make a contract of debt among you until a fixed term, then commit it to writing. And let a writer write between you by justice. And let not a writer refuse to write as Allah has taught him then let him write and let the one upon whom the debt lies dictate and let him revere Allah his Lord and let him not cheat aught from it. But if the one upon whom the debt lies is a fool or is weak or incapable of dictating himself, then let his guardian dictate in justice. And call two of your men to stand as witnesses. If not two men, then a man and two women from among those you are satisfied with as witnesses. In case one of the two women forgets, then one of them will remind the other. And let not the witnesses refuse to come forward when they are called upon. And do not get tired of writing it whether small or big until its appointed term. That is more equitable in the eyes of Allah and more upright for the witnessing and more likely that you do not doubt unless it be a present trade which you circulate between yourselves, then there is no blame on you if you write it not. But do take witnesses whenever you trade between you and let not a writer or a witness be caused harm and if you do, that is indeed a renegation from you and revere Allah and Allah will teach you and Allah is All-knowing about everything.
O true believers, when ye bind yourselves one to the other in a debt for a certain time, write it down; and let a writer write between you according to justice, and let not the writer refuse writing according to what God hath taught him; but let him write, and let him who oweth the debt dictate, and let him fear God his Lord, and not diminish ought thereof. But if he who oweth the debt be foolish, or weak, or be not able to dictate himself, let his agent dictate according to equity; and call to witness two witnesses of your neighbouring men; but if there be not two men, let there be a man and two women of those whom ye shall choose for witnesses: If one of those women should mistake, the other of them will cause her to recollect. And the witnesses shall not refuse, whensoever they shall be called. And disdain not to write it down, be it a large debt, or be it a small one, until its time of payment: This will be more just in the sight of God, and more right for bearing witness, and more easy, that ye may not doubt. But if it be a present bargain which ye transact between your selves, it shall be no crime in you, if ye write it not down. And take witnesses when ye sell one to the other, and let no harm be done to the writer, nor to the witness; which if ye do, it will surely be injustice in you: And fear God, and God will instruct you, for God knoweth all things
O you who believe! If you contract a debt for a stated time, then write it down, and let a scribe faithfully record it in writing between you in equity; nor let a scribe refuse to write as Allah taught him, but let him write, and let him who owes dictate
Believers, when you contract a debt for a fixed period, put it in writing. Let a scribe write it down between you with fairness; no scribe shall refuse to write as Allah has taught him. Therefore, let him write; and let the debtor dictate, fearing Allah his Lord, and do not decrease anything of it. If the debtor is a fool, or weak, or unable to dictate himself, let his guardian dictate for him in fairness. Call to witness two witnesses of your men, if the two are not men, then a man and two women from the witnesses whom you approve; so that if one of the two errs, one of them will remind the other. Whenever witnesses are called upon they must not refuse, and do not be weary to write it down, be it small or large, together with its term. This is more just with Allah; it ensures accuracy in testifying and is the least of doubt. Unless it is present merchandise that you circulate between you; then no guilt shall be on you if you do not write it down and take witnesses when you are selling, and let no harm be done to either scribe or witness. If you do, that is a transgression in you. Fear Allah. Allah teaches you, and Allah has knowledge of everything
O ye who believe! when ye contract a debt (payable) at a fixed date, write it down, and let the notary faithfully note between you: and let not the notary refuse to note, even as God hath taught him; but let him note it down, and let him who oweth the debt dictate, and let him fear God his Lord, and not diminish aught thereof. But if he who oweth the debt be foolish or weak, or be not able to dictate himself, let his friend dictate for him with fairness; and call to witness two witnesses of your people: but if there be not two men, let there be a man, and two women of those whom ye shall judge fit for witnesses: if the one of them should mistake, the other may cause her to recollect. And the witnesses shall not refuse, whenever they shall be summoned. And disdain not to put the debt in writing, be it large or small, with its time of payment: this will be more just for you in the sight of God, better suited for witnessing, and the best for avoiding doubt. But if the goods be there present, and ye pass them from hand to hand - then it shall be no fault in you not to write it down. And have witnesses when ye sell, and harm not writer or witness: it will be a crime in you to do this. But fear God and God will give you knowledge, for God hath knowledge of all things
O you people who have Believed! When you provide a loan for a fixed period of time do bring it into writing. And the scribe must write for you (two parties) faithfully with justice. And the scribe shall not avoid that he may put to writing as Allah has taught him (the act of writing) — he must write. And let him dictate on whom comes the liability (to pay back) and he must be obedient to Allah, his Nourisher-Sustainer. And he must not hide any thing from that (which he has to pay back). And if the one who has the liability (to repay is) mentally deficient or weak or if he has no capacity to dictate himself, then his heir or guardian would dictate faithfully in justice. And get two witnesses out of your men. And if two men are not available, then one man and two women out of those on whom you agree as witnesses. If one of those two females errs or forgets, then the 2nd of these women would remind her. And the witnesses shall not avoid or refuse when they are called (for evidence). And do not avoid for reducing it into writing, whether small in amount or large in sum, for the period fixed. This action of yours is more just in the sight of Allah and stronger as a piece of evidence and nearer in mahead of state you immune to falling in disputes or doubts — except if it is a ready trade which you finalise among yourselves on the spot. Then it is no blame on you if you do not write it down. And do have witness whenever you make commercial contract. And neither the scribe nor the witness be put to any harm. And if you committed (this), then it would be a wickedness on your part. And pay obedience to Allah. And Allah teaches you knowledge. And Allah is All-Aware with each and every thing
O those who believed! When you contracted a debt for a term—that which is determined—then, write it down. Let one who is a scribe write it down between you justly. One who is a scribe should not refuse to write it down as God taught him. So let him write down and let the debtor dictate. Let him be Godfearing of God, his Lord, and diminish not anything out of it. But if the debtor had been mentally deficient, or weak, or not able to dictate himself, then, let his protector dictate justly. And call two witnesses to bear witness from among your men. Or if there are not two men, then a man and two women, with whom you are well-pleased as witnesses, so that if one of them (f) goes astray, then, the other one of the two will remind her. And the witnesses will not refuse when they were called. And grow not weary that you write it down, be it small or great, with its term. That is more equitable with God and more upright for testimony, and likelier not to be in doubt unless it be a trade, that which is transferred at the time—to give and take among yourselves. Then, there is no blame on you if you not write it down. And call witnesses when you have a transaction. Let neither one who is a scribe nor witness be pressed. And if you accomplish that, then, it is, truly, disobedience on your part. So be Godfearing of God. And God teaches you. And God is Knowing of everything.
O Believers, when you do business with each other, put in writing any contracts about future obligations and schedules. Have a scribe accurately record the terms between you. A scribe may not refuse to write. Allah has taught him/her to write, so he/she must write. The one who incurs the liability should dictate. He/she should fear Allah the Lord, and not leave out anything about (the debt). If the liable person is mentally deficient or weak or is unable to dictate, his/her guardian should accurately dictate. Get two witnesses from among the men. If two men are not available, then get one man and select two women for witnesses. If one of them errs, the other can remind her. Witnesses must not refuse [to testify] if they are called. Do not neglect to put things in writing for its term, whether it is a small or large deal. That is fairer in the sight of Allah. It is more suitable as evidence. It is better to prevent doubts. If (the agreement) is simply an on-the-spot transaction, there is no blame if you don’t put it in writing. Have witnesses whenever you barter. Neither scribe nor a witness should suffer harm. If you do [such harm], it will certainly be sinful of you. Fear Allah, and Allah will teach you. Allah is well aware of everything.
O believers! When you deal with each other in lending for a fixed period of time, put it in writing. Let a scribe write it down with justice between the parties. The scribe, who is given the gift of literacy by Allah, should not refuse to write; he is under obligation to write. Let him who incurs the liability (debtor) dictate, fearing Allah his Lord and not diminishing anything from the settlement. If the borrower is mentally unsound or weak or is unable to dictate himself, let the guardian of his interests dictate for him with justice. Let two witnesses from among you bear witness to all such documents, if two men cannot be found, then one man and two women of your choice should bear witness, so that if one of the women forgets anything the other may remind her. The witnesses must not refuse when they are called upon to do so. You must not be averse to writing (your contract) for a future period, whether it is a small matter or big. This action is more just for you in the sight of Allah, because it facilitates the establishment of evidence and is the best way to remove all doubts; but if it is a common commercial transaction concluded on the spot among yourselves, there is no blame on you if you do not put it in writing. You should have witnesses when you make commercial transactions. Let no harm be done to the scribe or witnesses; and if you do so, you shall be guilty of transgression. Fear Allah; it is Allah that teaches you and Allah has knowledge of everything
O Believers, when you contract a debt for a fixed; term, you should put it in writing. Let a scribe write with equity the document for the parties. The scribe whom Allah has given the gift of literacy should not refuse to write. Let him write and let the one under obligation (the debtor) dictate, and he should fear Allah, his Lord, and should not diminish from or add anything to the terms which have been settled. But if the borrower be of low understanding or weak or unable to dictate (for any reason), then let the guardian of his interests dictate it with equity. And let two men from among you bear witness to all such documents. But if two men be not available, there should be one man and two women to bear witness so that if one of the women forgets (anything), the other may remind her. The witnesses should be from among such people whom you approve of as witnesses. When the witnesses are asked to testify, they should not refuse to do so. Do not neglect to reduce to writing your transaction for a specified term, whether it be big or small. Allah considers this more just for you, for it facilitates the establishment of evidence and lessens doubts and suspicions. Of course, there is no harm if you do not put in writing the common transactions you conclude daily on the spot, but in case of commercial transactions you should have witnesses. The scribe and the witnesses should not be harassed: if you do so, you shall be guilty of sin. You should guard against the wrath of Allah; He gives you the knowledge of the right way for Allah has the knowledge of everything
O you who believe, when you contract a debt for a fixed time, write it down. And let a scribe write it down between you with fairness; nor should the scribe refuse to write as Allah has taught him, so let him write. And let him who owes the debt dictate, and he should observe his duty to Allah, his Lord, and not diminish any thing from it. But if he who owes the debt is unsound in understanding or weak, or (if) he is not able to dictate himself, let his guardian dictate with fairness. And call to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the one may remind the other. And the witnesses must not refuse when they are summoned. And be not averse to writing it whether it is small or large along with the time of its falling due. This is more equitable in the sight of Allah and makes testimony surer and the best way to keep away from doubts. But when it is ready merchandise which you give and take among yourselves from hand to hand, there is no blame on you in not writing it down. And have witnesses when you sell one to another. And let no harm be done to the scribe or to the witnesses. And if you do (it), then surely it is a transgression on your part. And keep your duty to Allah. And Allah teaches you. And Allah is Knower of all things
O you who believe ! when you contract a loan for a fixed term then write it down and let a writer write it down between you with fairness and the writer should not refuse to write, as Allah has taught him so he shall write; and let him who owes the loan dictate and he should fear Allah, his Fosterer, and not reduce anything from it. And if he who owes the loan is of poor understanding or weak or unable to dictate it himself, then let his guardian dictate with fairness. And call in two witnesses from among your men, but if two men are not available then one man and two women from among those whom you choose as witnesses, so that if one (woman) errs, then the other (woman) may remind her. And the witnesses must not refuse when they are called. And do not be averse to writing down the (loan contract), whether the (amount) is small or large, along with its time (of payment); that is (an act of ) justice with Allah and (good for) the establishment of testimony and the nearest(way) for avoiding doubt (in future), except when it is ready merchandise which you transact among yourselves from hand to hand, then (in that case) there is no sin on you if you do not write it down, and have witnesses when you trade. And do not harm the writer or the witness, and if you do (so) then it will certainly be a transgression on your (part) and fear Allah; and Allah teaches you and Allah is the Knower of everything.
O you who believe! When you contract a loan among yourselves for a certain period, put it down in writing. And a scribe ought to record it faithfully between you. And the scribe should not refuse to write; as Allah has taught him, so he should write.And the one, upon whom lies the liability, should dictate. And he should fear Allah, his Lord, and omit nothing. Then if the one, upon whom lies the liability, is mentally unsound or weak or is himself unable to dictate, let his guardian dictate for him fairly. And two of you men should bear witness. If two men are not available, then one man and two women, you choose from among those present, should bear witness, so that if one of the women retracts, the other stands by her evidence. And the witnesses must not refuse when they are called to witness. Be not weary of writing a term contract, small or big. With Allah, that's a proper thing to do for better establishment of evidence and for removal of your doubts, unless it be a hand-to-hand commercial transaction commonly done among yourselves, in which case there is no blame on you if you do not put it in writing. And keep witnesses when you do any business. And cause no harm to the scribe, or to the witnesses. And if you do so, it would indeed be wickedness on your part. And fear Allah. And Allah teaches you.And Allah knows everything
O believers! Whenever you strike deals with one another for a fixed period, reduce the transaction to writing. And the scribe amongst you should write it with justice, and should not refuse to write as Allah has taught him to write. So he should write (i.e., meet the requirements of documentation with utmost honesty, in accordance with Islamic law). And he on whom the liability (i.e., debt) falls should dictate the contents of the contract. And he should fear Allah, Who is his Sustainer, and (whilst writing) he should not diminish anything (from the indebted sum). Then if he who has undertaken the liability is mentally deficient or physically weak or lacks the ability to dictate the contents, his guardian should dictate with fairness. And get two witnesses out of your own men. But if two men are not available, then a man and two women: (they) should be from amongst those whom you like as witnesses (i.e., consider trustworthy), so that if either of the two women forgets, the other may remind her. And the witnesses should not refuse whenever they are called (for evidence). And do not be weary of writing it down for its term, whether the transaction is small or large. This documentation by you is more just in the sight of Allah, and makes evidence more solid and nearer to keeping you from doubt, except that if transactions are hand-to-hand which you carry out amongst yourselves, then there is no sin on you if you do not write it down. And take witnesses whenever you bargain amongst yourselves. And let no harm be done to either the scribe or the witness, but if you do so, it will be sheer disobedience on your part. And keep fearing Allah. And Allah grants you knowledge (of the principles of mutual dealing) and Allah knows everything well
O you who believe, if you borrow debt for a future period, then you shall record it. And let a scribe of justice record it for you; and let not the scribe refuse to record as God has taught him. Let him record and let the person who is borrowing dictate to him, and let him be aware of God, and let him not reduce from it anything. If the one who is borrowing is immature or weak or he cannot dictate himself, then let his guardian dictate with justice; and bring two witnesses from amongst your men; if they are not two men, then a man and two women from whom you will accept their testimony, so that if one of them becomes occupied, then the one can recall the other. And let the witnesses not refuse to come if they are called. And do not fail to record it no matter how small or large until its maturity. That is more just with God and better for the testimony, and better that you do not have doubts; except if it is a trade to be done on the spot between you, then there is no sin upon you if you do not record it. And have evidence if you trade. No scribe shall be harmed nor any witness; for if you do so then it is vileness on your part, and be aware of God and God teaches you and God is aware of all things
O you who believe, if you borrow for a future period, then you shall record it. And let a scribe of justice record it for you; and let not the scribe refuse to record as God has taught him. Let him record and let the person who is borrowing dictate to him, and let him be aware of God, and let him not reduce from it anything. If the one who is borrowing is immature or weak or he cannot dictate himself, then let his guardian dictate with justice; and bring two witnesses from among your men; if there are not two men, then a man and two women from whom you will accept their testimony, so that if one of them becomes blindsided, then the one can remind the other. And let the witnesses not refuse to come if they are called. And do not fail to record it no matter how small or large until its maturity. That is more just with God and better for the testimony, and better that you do not have doubts; except if it is a trade to be done on the spot between you, then there is no sin upon you if you do not record it. And have evidence if you trade. No scribe shall be harmed nor any witness; for if you do so then it is a wickedness on your part, and be aware of God and God teaches you and God is aware of all things.
O you who believe, if you borrow for a future period, then you shall record it. And let a scribe of justice record it for you; and let not the scribe refuse to record as God has taught him. Let him record and let the person who is borrowing dictate to him, and let him be aware of God, and let him not reduce from it anything. If the one who is borrowing is immature or weak or he cannot dictate himself, then let his guardian dictate with justice; and bring two witnesses from among your men; if there are not two men, then a man and two women from whom you will accept their testimony, so that if one of them becomes blindsided, then the one can remind the other. And let the witnesses not refuse to come if they are called. And do not fail to record it no matter how small or large until its maturity, that is more just with God and better for the testimony, and better that you do not have doubts. Exempt is trade done on the spot between you, then there is no sin upon you if you do not record it-and have evidence if you trade. No scribe shall be harmed nor any witness; for if you do so then it is a wickedness on your part, and be aware of God and God teaches you and God is aware of all things.
You, you those who believed, if you indebted (each other) with a debt to a named/identified (specified) term/time, so write it, and (a) writer/one able to write should write between you with justice/equality , and awriter/one able to write does (should) not refuse/hate that to write as God taught/instructed him , so he should write (E). And whom the duty is on him (the borrower), should dictate (E) , and should fear and obey (E) God his lord, and does (should) not reduce/cheat from it a thing, so if whom the duty is on him (the borrower), was ignorant/foolish or weak, or that he is not able that to dictate he, so his guardian should dictate (E) with justice/equality and call a witness, two witnesses/testifiers from your men, so if they (B) are not two men, so a man and two women, from what/whom you accept/approve from the witnesses/testifiers that (E) one of them (B) be misguided, so she reminds the other (F). And the witnesses (should) not refuse/hate if as long as they are called , and do not be bored/tired that to write/dictate it small/little or big/great , to its term/time, that (is) more just/equitable at God, and more just/direct to the testimony/witnessing and nearer that you not be doubtful/suspicious, except that (it) be present commercial buying and selling , you run/manage it between you, so an offense/guilt/sin is not on you that you do not write/dictate it, and call a witness if you sold/traded (to each other). And no writer/one able to write nor honest witness (is to) be harmed, and if you make/do (that), so it is debauchery by/from you , and fear and obey God, and God teaches/instructs you , and God (is) with every thing knowledgeable
O YOU who have attained to faith! Whenever you give or take credit for a stated term, set it down in writing. And let a scribe write it down equitably between you; and no scribe shall refuse to write as God has taught him: thus shall he write. And let him who contracts the debt dictate; and let him be conscious of God, his Sustainer, and not weaken anything of his undertaking. And if he who contracts the debt is weak of mind or body, or, is not able to dictate himself, then let him who watches over his interests dictate equitably. And call upon two of your men to act as witnesses; and if two men are not available, then a man and two women from among such as are acceptable to you as witnesses, so that if one of them should make a mistake, the other could remind her. And the witnesses must not refuse [to give evidence] whenever they are called upon. And be not loath to write down every contractual provision, be it small or great, together with the time at which it falls due; this is more equitable in the sight of God, more reliable as evidence, and more likely to prevent you from having doubts [later]. If, however, [the transaction] concerns ready merchandise which you transfer directly unto one another, you will incur no sin if you do not write it down. And have witnesses whenever you trade with one another, but neither scribe nor witness must suffer harm; for if you do [them harm], behold, it will be sinful conduct on your part. And remain conscious of God, since it is God who teaches you [herewith] - and God has full knowledge of everything
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O you who have believed, when you contract (i.e. when you have or contract a debt) a debt one upon another for a stated term, then write it down. And let a writer write it down between you with justice, and let not any writer refuse to write it down, as Allah has taught him. So let him write and let the one upon whom is the truthful duty of payment (i.e. the debtor) dictate, and let him be pious to Allah his Lord and not depreciate anything therein. So, in case the one upon whom is the truthful duty is foolish, or weak, or unable to dictate himself, then let his patron dictate with justice. And call in to witness two witnesses of your men; yet, in case the two are not two men, then one man and two women from among the witnesses you are satisfied with, so that (in case) one of the two women should err, then either of the two should remind the other, and let the witnesses not refuse whenever they are called (upon). And be not too loath to write it down, (whether) it is small or great, with (Literally: to is term) its term. That is more equitable in the Providence of Allah, and more upright for testimony, and likelier that you will not be suspicious. Except (when) it is commerce present that you transact among yourselves, then it shall be no fault in you if you do not write it down. And take witnesses when you sell one to another, and let not either writer or witness be harmed, and in case you perform (that), then that is evident immorality in you. And be pious to Allah, and Allah teaches you; and Allah is Ever-Knowing of everything
O ye who believe! When ye contract a debt for a fixed term, record it in writing. Let a scribe record it in writing between you in (terms of) equity. No scribe should refuse to write as Allah hath taught him, so let him write, and let him who incurreth the debt dictate, and let him observe his duty to Allah his Lord, and diminish naught thereof. But if he who oweth the debt is of low understanding, or weak, or unable himself to dictate, then let the guardian of his interests dictate in (terms of) equity. And call to witness, from among your men, two witnesses. And if two men be not (at hand) then a man and two women, of such as ye approve as witnesses, so that if the one erreth (through forgetfulness) the other will remember. And the witnesses must not refuse when they are summoned. Be not averse to writing down (the contract) whether it be small or great, with (record of) the term thereof. That is more equitable in the sight of Allah and more sure for testimony, and the best way of avoiding doubt between you; save only in the case when it is actual merchandise which ye transfer among yourselves from hand to hand. In that case it is no sin for you if ye write it not. And have witnesses when ye sell one to another, and let no harm be done to scribe or witness. If ye do (harm to them) lo! it is a sin in you. Observe your duty to Allah. Allah is teaching you. And Allah is knower of all things
Believers, if you take a loan for a known period of time, have a just scribe write it down for you. The scribe should not refuse to do this as God has taught him. The debtor should dictate without any omission and have fear of God, his Lord. If the debtor is a fool, a minor, or one who is unable to dictate, his guardian should act with justice as his representative. Let two men or one man and two women whom you choose, bear witness to the contract so that if one of them makes a mistake the other could correct him. The witness must not refuse to testify when their testimony is needed. Do not disdain writing down a small or a large contract with all the details. A written record of the contract is more just in the sight of God, more helpful for the witness, and a more scrupulous way to avoid doubt. However, if everything in the contract is exchanged at the same time, there is no sin in not writing it down. Let some people bear witness to your trade contracts but the scribe or witness must not be harmed; it is a sin to harm them. Have fear of God. God teaches you. He has knowledge of all things
O you who believe, when you transact a debt payable at a specified time, put it in writing, and let a scribe write it between you with fairness. A scribe should not refuse to write as Allah has educated him. He, therefore, should write. The one who owes something should get it written, but he must fear Allah, his Lord, and he should not omit anything from it. If the one who owes is feeble-minded or weak or cannot dictate himself, then his guardian should dictate with fairness. Have two witnesses from among your men, and if two men are not there, then one man and two women from those witnesses whom you like, so that if one of the two women errs, the other woman may remind her. The witnesses should not refuse when summoned. And do not be weary of writing it down, along with its due date, no matter whether the debt is small or large. That is more equitable in Allah‘s sight, and more supportive as evidence, and more likely to make you free of doubt. However, if it is a spot transaction you are effecting between yourselves, there is no sin on you, should you not write it. Have witnesses when you transact a sale. Neither a scribe should be made to suffer, nor a witness. If you do (something harmful to them), it is certainly a sin on your part, and fear Allah. Allah educates you, and Allah is All-Knowing in respect of everything
O’ you who adhere firmly to Islamic monotheism, When you contract a debt for a certain time, write it down; and let a scribe write it down between you according to justice, and let not the scribe refuse writing according to what Allâh has taught him. Let him, (the debtor), who incurs the liability dictate, and he must act piously towards Allâh, His Lord, and not diminish ought thereof. But if the debtor is foolish, or weak, or unable to dictate him, then he must let his agent dictate in justice. Call to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses. If one of those women would make a mistake, then the other of them would remind her. The witnesses should not refuse when they are called to testify. Be not averse to writing down (the contract) whether it be small or great, with (record of) the term thereof. That is more equitable in the sight of Allâh and more right for bearing witness, and easier, that you may avoid falling into doubts. When it is a present trade which you transact between your own selves, then you would not be at fault if you did not write it down. Take witnesses whenever you make a commercial contract, and let no harm be done to the scribe, nor to the witness; but if you do so, this is indeed an act of injustice from your part. Thus, act piously towards Allâh. He will instruct and teach you (about how you should behave & act). Indeed, Allâh is the All-Knowing of each and everything.
Oh you who believe! When you contract a debt for a fixed term, reduce it to writing. Let a scribe record the terms in a fair manner. The scribe whom Allah has taught to write should not refuse to write. He should record (the transaction). The one who incurs the debt should spell out the terms. He should fear Allah and not omit anything. If the borrower lacks understanding, or is feeble (minded), or is otherwise unable to dictate, then his guardian should dictate (the conditions of the loan) in a fair manner. Call upon two of your men to act as witnesses (to the contract). Should two men not be available (to act as witnesses), then take one man and two women _ if one of them errs, the other would remind her _ that are acceptable to you as witnesses. The witnesses should not refuse if called upon to testify. Do not neglect to write down (all) the (specific) terms (and provisions) of the contract, be they small or big. That, according to Allah is a more reliable evidence, and more likely to dispel doubts (and suspicions). You bear no sin if you fail to record the on-the-spot exchange of goods for cash, that goes on between you (all the time). But, take witnesses when you enter into a commercial contract. Do not harass or harm the scribe or the witnesses. It would be wicked and immoral for you to do so. Fear Allah! (Of course) Allah teaches you (righteousness). Allah has full knowledge of every single thing
O’ you who live by Faith, When you contract a debt for a certain time, write it down. And let a scribe write it down between you according to justice. And do not let the scribe refuse to write according to what Allâh has taught him. Let him (the debtor) who incurs the liability dictate, and he must act piously towards Allâh, His Lord, and not diminish ought thereof. But if the debtor is foolish, or weak, or unable to dictate him, then he must let his agent dictate in justice. Call to witness from among your men two witnesses. But if there are not two men, then one man and two women from among those whom you choose to be witnesses. If one of those women would make a mistake, then the other one should remind her. The witnesses should not refuse when they are called to testify. Do not be averse to writing down (the contract) whether it be small or great, with (record of) the term thereof. That is more equitable in the sight of Allâh and more right for bearing witness, and easier, that you may avoid falling into doubts. When it is a present trade which you transact between your own selves, then you would not be at fault if you did not write it down. Take witnesses whenever you make a commercial contract, and let no harm be done to the scribe, nor to the witness. But if you do so, this is indeed an act of injustice from your part. So act piously towards Allâh. He will teach you (what is in your best interests). Most certainly Allâh is the All-Knowing of each and everything.
O you with hearts touched by the divine hand, if you become involved in a debt payable at a fixed date, be it a loan, item borrowed or bought on credit or a business transaction, then commit it to writing. A scribe shall formulate an agreement or contract mediating the parties with recourse to the general principles of Allah’s justice. No scribe shall refuse to fulfil this function as Allah imparted it; he simply writes and the debtor dictates and keeps Allah in mind, and the scribe shall not decrease any of the agreed amount. Should the debtor be of unsound mind, weak, or incapable of dictating, then his guardian should dictate according to equity and good conscience. And select two of your men to be formally present as witnesses to the transaction. And if two men are unavailable, then one man and two commendable women so that later, if one errs due to a memory lapse, lack of experience or a biological factor, then the other will remind her of the correct testimony. And those who were called upon to witness the transaction and were associated with the event must not refuse when they are called in for evidence in the future. And do not be disinclined to commit the debt, small or large, to writing. Sanctioned by Allah according to judicial principles, this is recourse to a credited testimony preventing doubt. This is mandatory unless it is business involving bartered merchandise or collective management at an immediate cash rate, then you are absolved if you do not commit it to writing. But when you dispose of merchandise to a buyer for price, then such transactions must be witnessed. And neither writer nor witness should be made to suffer, for if you harm them, you commit a sin that shall be transferred to you, and revere Allah; He teaches you and shows you through information or instruction; He is 'Alimun of all in all
Believers, when you enter into a loan agreement for a fixed period, then write it down, and let a scribe write it down accurately. A scribe should never refuse to write down the truth, as Allah has taught him. So, let the scribewrite, and let the debtor be mindful of Allah his Lord and dictate without any subtraction the exact terms of what he has borrowed. If the debtor has learning difficulties, is feeble or otherwise incapable of dictating by himself, then let his guardian dictate accurately on his behalf; and let two men amongst you witness the agreement. If two men are not available, then a man and two women of whom you approve can be witnesses so that, if one of the womenmakes a mistake, the other can remind her. Witnesses should never refuse to attend when they are called upon. Do not consider recording the terms of small amounts and its due date as insignificant compared to large ones; that is fairer in the sight of Allah. However, an exception exists for on-the-spot transactions which you arrange amongst yourselves, and for which there is no blame on you if you do not record the details, but make sure witnesses are present when you exchange the goods. No pressure should be brought to bear on either a scribe or a witness to any transaction; if you do so, you will be guilty of wrongdoing. So be mindful of Allah, and follow Allah’s instructions. Allah knows all things
O believers! When you contract a loan for a fixed period of time, commit it to writing. Let the scribe maintain justice between the parties. The scribe should not refuse to write as Allah has taught them to write. They will write what the debtor dictates, bearing Allah in mind and not defrauding the debt. If the debtor is incompetent, weak, or unable to dictate, let their guardian dictate for them with justice. Call upon two of your men to witness. If two men cannot be found, then one man and two women of your choice will witness—so if one of the women forgets the other may remind her. The witnesses must not refuse when they are summoned. You must not be against writing ˹contracts˺ for a fixed period—whether the sum is small or great. This is more just ˹for you˺ in the sight of Allah, and more convenient to establish evidence and remove doubts. However, if you conduct an immediate transaction among yourselves, then there is no need for you to record it, but call upon witnesses when a deal is finalized. Let no harm come to the scribe or witnesses. If you do, then you have gravely exceeded ˹your limits˺. Be mindful of Allah, for Allah ˹is the One Who˺ teaches you. And Allah has ˹perfect˺ knowledge of all things.
Oh you believers, if you borrow from each other until a future date, then write it down. And let a scribe amongst you write impartially, and the scribe must not refuse to write as Allah has taught him; so let him write, and let the one who owes dictate and let him beware of Allah, his Lord, and not omit anything of it. And if the one who owes is mentally unable or weak or cannot dictate, then let his guardian dictate impartially. And let two from amongst your men be witnesses, and if there are not two men then one man and two women of those whom you are content with as witnesses, so if one of the two forgets, the other one reminds her. And the witnesses must not refuse to be called. And do not consider it a bother to write it down for the future, whether it be small or big, as that is more just before Allah and more stable in evidence and less likely to cause you doubt. Except when it is an immediate exchange you conduct amongst yourselves, then there is no sin upon you if you don´t write it down. And have your trade transactions witnessed and let no harm come to either the scribe or the witness. Should you do that, it would be immoral of you, and beware of Allah, and Allah will teach you, and Allah knows everything.
Believers, when you contract a debt for a fixed period, put it in writing. Let a scribe write it down for you with fairness; no scribe should refuse to write as God has taught him. Therefore let him write; and let the debtor dictate, fearing God his Lord and not diminishing the sum he owes. If the debtor be an ignorant or feeble-minded person, or one who cannot dictate, let his guardian dictate for him in fairness. Call in two male witnesses from among you, but if two men cannot be found, then one man and two women whom you judge fit to act as witnesses; so that if either of them make an error, the other will remind her. Witnesses shall not refuse if called upon to give evidence. So do not fail to put your debts in writing, be they small or large, together with the date of payment. This is more just in the sight of God; it ensures accuracy in testifying and is the best way to remove all doubt. But if the transaction be a bargain concluded on the spot, it is no offence for you if you do not put it into writing. See that witnesses are present when you barter with one another, and let no harm be done to either scribe or witness. If you harm them you will commit a transgression. Have fear of God; God teaches you, and God has knowledge of all things
O you who believe, when you transact a loan for any period, you shall write it down. An impartial scribe shall do the writing. No scribe shall refuse to perform this service, according to GOD's teachings. He shall write, while the debtor dictates the terms. He shall observe GOD his Lord and never cheat. If the debtor is mentally incapable, or helpless, or cannot dictate, his guardian shall dictate equitably. Two men shall serve as witnesses; if not two men, then a man and two women whose testimony is acceptable to all. Thus, if one woman becomes biased, the other will remind her. It is the obligation of the witnesses to testify when called upon to do so. Do not tire of writing the details, no matter how long, including the time of repayment. This is equitable in the sight of GOD, assures better witnessing, and eliminates any doubts you may have. Business transactions that you execute on the spot need not be recorded, but have them witnessed. No scribe or witness shall be harmed on account of his services. If you harm them, it would be wickedness on your part. You shall observe GOD, and GOD will teach you. GOD is Omniscient.
Believers, if you become indebted to each other for a stated term, put it in writing. Let a legal clerk draw it up between you. The clerk should not refuse to write as God has taught him. The one who owes should dictate and always be mindful of God, his Lord. No amount should be withheld from him. If the one who owes is foolish, weak, or unable to dictate himself, let his legal guardian dictate and have it witnessed by two men, or, if there are not two, by one man and two women whom you approve as witnesses. If one of [the women] forgets, the other will remind her. Witnesses should not refuse when they are called upon. Do not think it unimportant to write it down, whether a small or large amount, along with its specified terms. That is more equitable to God, more reliable for testimony, and more likely to preclude doubt, except when it is a current business [that] you manage among yourselves. [In that case], not writing it down is not wrong. Always have witnesses present whenever you trade with one another, and do not let any harm be done to either the legal clerk or witnesses. If you do, you will be sinning. Be mindful of God, and God will teach you. God knows everything.
Believers, if you become indebted to each other for a stated term, put it in writing. Let a legal clerk draw it up between you. The clerk should not refuse to write as God has taught him. The one who owes should dictate and always be mindful of God, his Lord. No amount should be withheld from him. If the one who owes is foolish, weak, or unable to dictate himself, let his legal guardian dictate and have it witnessed by two men, or, if there are not two, by one man and two women whom you approve as witnesses. If one of [the women] forgets, the other will remind her. Witnesses should not refuse when they are called upon. Do not think it unimportant to write it down, whether a small or large amount, along with its specified terms. That is more equitable to God, more reliable for testimony, and more likely to preclude doubt, except when it is a current business [that] you manage among yourselves. [In that case], not writing it down is not wrong. Always have witnesses present whenever you trade with one another and do not let any harm be done to either the legal clerk or witnesses. If you do, you will be disobeying God. Be mindful of God, and God will teach you. God knows everything.
O you who believed! If you debited with a debt until a named term, so write it. And let a notary write between you, and no writer should refuse to write as Allah has taught him. So, let him write, and let the debtor who has the right dictate, and let him show the piety of Allah, his Lord, and not reduce a thing from it. So, if the debtor who has the right is imbecile, or weak, or unable to dictate, then let his guardian dictate with the justice. And witness two witnesses of your men. So, if there are not two men, then one man and two women from what you have satisfied, among the witnesses, that if one of them (The women) is strayed, the other would remind her. And the witnesses must not refuse when they are called upon. And do not be tired of writing, whether small or big, till its term. That is more justice with Allah, and more established for the witnessing, and less of being in doubt, except that there is a present trade among you, you are directing it. So, there is no misdemeanor on you if you do not write it down. And witness whenever you were selling, and let no harm be done to either a writer or a witness. And if you do (harm), surely it is a debauchery by you. And show the piety of Allah. And Allah teaches you. And Allah is with everything, knower.
O' you who have Faith ! when you contract a debt for a stated term, then write it down; and let a scribe write it down justly between you, and no scribe may refuse to write as Allah has taught him; so let him write, and let the one who incurs the debt dictate and he should be in awe of Allah, his Lord, and not diminish anything from it. And if he who owes the debt is unsound in understanding, or weak (mentally) , or if he is not able to dictate himself, then let his guardian dictate justly; and call to witness from among your men, two witnesses; but if two men are not available, then a man and two women from among those whom you approve as witnesses; so that if either of the two women errs, the other will remind her; and the witnesses should not refuse (to evidence) whenever they are summoned. And be not averse to writing it down, be the transaction small or big, with its fix term. That is more equitable in Allah's sight and more proper for testimony, and the surest way of avoiding doubt among yourselves; unless it is ready merchandise which you handle between yourselves, then there is no sin on you not to write it down. And have witnesses when you are trading one with another. And let no harm be done to a scribe or witness; and if you do, that is transgression on your part. Be in awe of Allah, and Allah teaches you, and Allah is All-Knowing of all things
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O You who have chosen to be graced with belief! When you transact a loan for any period, you shall write it down. An impartial scribe shall do the writing. No scribe shall decline to perform this duty, and write as Allah has taught him. The debtor, or in case he or she is incompetent, his representative shall dictate the document honestly and be mindful of his Lord, and diminish not the amount. There shall be two men among you to witness the transaction. If two men are not available, let there be one man and two women as witnesses. All witnesses should be such that their testimony is acceptable to all. The second woman will not be a witness in the court of law. She is there only to remind the first woman if she forgets. It is the obligation of the witnesses to testify when called upon to do so. Do not tire of writing the details, no matter how long, including the time of repayment. This is equitable in the Sight of Allah, assures better witnessing, and eliminates any doubts you may have. When it is actual merchandise that you transfer among yourselves from hand to hand, there is nothing wrong for you if you write it not, but have it witnessed. The scribe and the witnesses must be held harmless for their services. If you harm them, it would be wickedness on your part. If you follow Allah's Commands He will increase you in knowledge. These are the Injunctions of Allah Who is the Knower of all things; intentions, events and actions
O you who believe! when you deal with each other in contracting a debt for a fixed time, then write it down; and let a scribe write it down between you with fairness; and the scribe should not refuse to write as Allah has taught him, so he should write; and let him who owes the debt dictate, and he should be careful of (his duty to) Allah, his Lord, and not diminish anything from it; but if he who owes the debt is unsound in understanding, or weak, or (if) he is not able to dictate himself, let his guardian dictate with fairness; and call in to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the second of the two may remind the other; and the witnesses should not refuse when they are summoned; and be not averse to writing it (whether it is) small or large, with the time of its falling due; this is more equitable in the sight of Allah and assures greater accuracy in testimony, and the nearest (way) that you may not entertain doubts (afterwards), except when it is ready merchandise which you give and take among yourselves from hand to hand, then there is no blame on you in not writing it down; and have witnesses when you barter with one another, and let no harm be done to the scribe or to the witness; and if you do (it) then surely it will be a transgression in you, and be careful of (your duty) to Allah, Allah teaches you, and Allah knows all things
O ye who believe ! When you borrow one from another for a fixed period, then write it down. And let a scribe write it in your presence faithfully; and no scribe should refuse to write, because ALLAH has taught him, so let him write and let him who incurs the liability dictate, and he should fear ALLAH, his Lord, and not diminish anything therefrom. But if the person incurring the liability be of low understanding or be weak or be unable himself to dictate, then let someone who can guard his interest dictate with justice. And call two witnesses from among your men; and if two men be not available, then a man and two women, of such as you approve as witnesses, so that if either of the two women should forget, then one may remind the other. And the witnesses should not refuse when they are called. And be not averse to writing it down whether it be small or large, along with its appointed time of payment. This is more equitable in the sight of ALLAH and makes testimony surer and is more likely to save you from doubt; so write it down except that it be ready transaction which you make among yourselves on the spot in which case it shall be no sin for you that you write it not. And have witnesses when you sell one to another, and let no harm be done to the scribe or the witness. And if you do that, then certainly it shall be disobedience on your part. And fear ALLAH. And ALLAH teaches you and ALLAH knows all things quite well
O you who believe! When you contract a debt with one another for a term appointed, write it down. And let a scribe write between you justly, and let not any scribe refuse to write as God taught him. So let him write, and let the debtor dictate, and let him reverence God his Lord, and diminish nothing from it. And if the debtor is feeble-minded or is weak, or is unable to dictate himself, then let his guardian dictate justly. And call to witness two witnesses from among your men, and if there are not two men, then a man and two women from among those whom you approve as witnesses, so that if one of the two errs, the other can remind her. Let not the witnesses refuse when they are called, and be not averse to write it down, small or great, with its term. That is more equitable with God, more sure for the testimony, and more likely to keep you from doubt. Unless it is trade of present goods that you transact between yourselves: then there is no blame upon you not to write it. And take witnesses when you buy and sell between yourselves. And let neither scribe nor witness be harmed. Were you to do that, it would be iniquitous of you. And reverence God. God teaches you, and God is Knower of all things
O you who believe! When you deal with each other, in transaction involving future obligations in a fixed period of time, reduce them to writing. Let a scribe (writer) write down faithfully as (a responsible person) between the parties: Let not the scribe refuse to write: As Allah has taught him, so let him write. Let him who incurs the liability dictate, (to the writer), but let him (who dictates) fear his Lord Allah and not reduce even a little of what he owes. If the party (who is) liable lacks mental capacity or (he is) weak, or unable himself to dictate, let his guardian dictate faithfully. And get two witnesses out of your own men, and if two men are not there then a man and two women, such as you choose for witnesses, so that if one makes a mistake, the other can remind her. The witnesses should not refuse when they are called on (for evidence). Do not object to reduce to writing (your contract) of the future period, whether it be small or big: It is more just in the sight of Allah, more suitable as evidence, and more convenient to prevent doubts among yourselves. But if it be a transaction that you carry out on the spot among yourselves, there is no blame on you if you do not reduce it to writing but take witnesses whenever you make a commercial contract; And let neither the writer nor the witness suffer harm. If you do (such harm), it would be wickedness in you. So fear Allah; For it is Allah Who teaches you. And Allah is All Knowing (Aleem) of all things
O you who believe, when you contract a debt for a fixed term, put it in writing. Let a scribe write it down justly. No scribe should refuse to write as God has taught him. He should write, and it should be dictated, fearing God, his Lord, and not diminish anything from it. If the debtor is intellectually incapable, weak, or unable to dictate, then his guardian should dictate with fairness. Call upon two witnesses from among your men, and if two men are not available, then one man and two women acceptable to you as witnesses, so that if one of them errs, the other can remind her. Witnesses shouldn’t refuse when called upon. Don’t deem it insignificant to write it down, whether small or large, along with its due date. This is more just in the sight of God, provides stronger evidence, and is more likely to prevent doubts, unless it’s an immediate transaction conducted between you, in which case, there is no blame on you for not recording it. However, do ensure witnesses are present whenever you perform a trading transaction. Neither scribe nor witness should be harmed. If you do so, it would be a transgression on your part. So fear God, for it is God who educates you. God has full knowledge of everything.
O you who believe! When you incur debt among yourselves for a certain period of time, write it down. And have a scribe write in your presence, in all fairness. And let no scribe refuse to write, as God has taught him. So let him write, and let the debtor dictate. And let him fear God, his Lord, and diminish nothing from it. But if the debtor is mentally deficient, or weak, or unable to dictate, then let his guardian dictate with honesty. And call to witness two men from among you. If two men are not available, then one man and two women whose testimony is acceptable to all—if one of them fails to remember, the other would remind her. Witnesses must not refuse when called upon. And do not think it too trivial to write down, whether small or large, including the time of repayment. That is more equitable with God, and stronger as evidence, and more likely to prevent doubt—except in the case of a spot transaction between you—then there is no blame on you if you do not write it down. And let there be witnesses whenever you conclude a contract, and let no harm be done to either scribe or witness. If you do that, it is corruption on your part. And fear God. God teaches you. God is aware of everything
O you who have believed, when you contract a debt for a specified term, write it down. And let a scribe write [it] between you in justice. Let no scribe refuse to write as Allah has taught him. So let him write and let the one who has the obligation dictate. And let him fear Allah , his Lord, and not leave anything out of it. But if the one who has the obligation is of limited understanding or weak or unable to dictate himself, then let his guardian dictate in justice. And bring to witness two witnesses from among your men. And if there are not two men [available], then a man and two women from those whom you accept as witnesses - so that if one of the women errs, then the other can remind her. And let not the witnesses refuse when they are called upon. And do not be [too] weary to write it, whether it is small or large, for its [specified] term. That is more just in the sight of Allah and stronger as evidence and more likely to prevent doubt between you, except when it is an immediate transaction which you conduct among yourselves. For [then] there is no blame upon you if you do not write it. And take witnesses when you conclude a contract. Let no scribe be harmed or any witness. For if you do so, indeed, it is [grave] disobedience in you. And fear Allah . And Allah teaches you. And Allah is Knowing of all things
O those who believed! When you engage to one another in debt to a named term, then write it down, and let a scribe write between you with equity; and let not a scribe refuse to write as God taught him, but let him write, and let the one on whom is the right dictate; and let him fear God his Lord, and not diminish from it anything; then if the one on whom is the right is a fool, or weak, or cannot dictate himself, then let his patron dictate with equity, and let them call two witnesses out from amongst your men; and if there be not two men, then a man and two women, from those whom he chooses for witnesses, so that if one of the two should err, the second of the two may remind the other; and let not the witnesses refuse when they are summoned; and let them not tire of writing it, be it small or great, with its time of payment. That is more just with God, and most straight for testimony, and brings you nearer to not doubting. Except that it is a ready transaction, which you give and take without delay between you, then there is no crime against you that you do not write it down; and call to witness when you trade, and scribe nor witness should not be harmed, and if you do, then indeed it is disobedience in you; and fear God, and God teaches you, and God knows all things.
O ye who believe! When ye deal with each other, in transactions involving future obligations in a fixed period of time, reduce them to writing Let a scribe write down faithfully as between the parties: let not the scribe refuse to write: as God Has taught him, so let him write. Let him who incurs the liability dictate, but let him fear His Lord God, and not diminish aught of what he owes. If they party liable is mentally deficient, or weak, or unable Himself to dictate, Let his guardian dict ate faithfully, and get two witnesses, out of your own men, and if there are not two men, then a man and two women, such as ye choose, for witnesses, so that if one of them errs, the other can remind her. The witnesses should not refuse when they are c alled on (For evidence). Disdain not to reduce to writing (your contract) for a future period, whether it be small or big: it is juster in the sight of God, More suitable as evidence, and more convenient to prevent doubts among yourselves but if it be a transaction which ye carry out on the spot among yourselves, there is no blame on you if ye reduce it not to writing. But take witness whenever ye make a commercial contract; and let neither scribe nor witness suffer harm. If ye do (such harm), it wo uld be wickedness in you. So fear God; For it is Good that teaches you. And God is well acquainted with all things. If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). And if one of you deposits a thing o n trust with another, let the trustee (faithfully) discharge his trust, and let him Fear his Lord conceal not evidence; for whoever conceals it, - his heart is tainted with sin. And God knoweth all that ye do
O ye who believe! When ye deal with each other, in transactions involving future obligations in a fixed period of time, reduce them to writing Let a scribe write down faithfully as between the parties: let not the scribe refuse to write: as Allah Has taught him, so let him write. Let him who incurs the liability dictate, but let him fear His Lord Allah, and not diminish aught of what he owes. If they party liable is mentally deficient, or weak, or unable Himself to dictate, Let his guardian dictate faithfully, and get two witnesses, out of your own men, and if there are not two men, then a man and two women, such as ye choose, for witnesses, so that if one of them errs, the other can remind her. The witnesses should not refuse when they are called on (For evidence). Disdain not to reduce to writing (your contract) for a future period, whether it be small or big: it is juster in the sight of Allah, More suitable as evidence, and more convenient to prevent doubts among yourselves but if it be a transaction which ye carry out on the spot among yourselves, there is no blame on you if ye reduce it not to writing. But take witness whenever ye make a commercial contract; and let neither scribe nor witness suffer harm. If ye do (such harm), it would be wickedness in you. So fear Allah; For it is Good that teaches you. And Allah is well acquainted with all things. If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). And if one of you deposits a thing on trust with another, let the trustee (faithfully) discharge his trust, and let him Fear his Lord conceal not evidence; for whoever conceals it, - his heart is tainted with sin. And Allah knoweth all that ye do
۞ وَإِن كُنتُمۡ عَلَىٰ سَفَرࣲ وَلَمۡ تَجِدُوا۟ كَاتِبࣰا فَرِهَـٰنࣱ مَّقۡبُوضَةࣱۖ فَإِنۡ أَمِنَ بَعۡضُكُم بَعۡضࣰا فَلۡیُؤَدِّ ٱلَّذِی ٱؤۡتُمِنَ أَمَـٰنَتَهُۥ وَلۡیَتَّقِ ٱللَّهَ رَبَّهُۥۗ وَلَا تَكۡتُمُوا۟ ٱلشَّهَـٰدَةَۚ وَمَن یَكۡتُمۡهَا فَإِنَّهُۥۤ ءَاثِمࣱ قَلۡبُهُۥۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ عَلِیمࣱ ٢٨٣
If you are on a journey, and cannot find a scribe, something should be handed over as security, but if you decide to trust one another, then let the one who is trusted fulfil his trust; let him be mindful of God, his Lord. Do not conceal evidence: anyone who does so has a sinful heart, and God is fully aware of everything you do
If you are on a journey and you cannot find a scribe, then take a pledge in hand. But if any of you trusts another, then let one who is trusted fulfill its trust (faithfully), and let him fear Allah, his Lord. You don’t conceal the evidence, and whoever conceals it, surely its heart is sinful. Allah is All-Knower of what you do.
And if ye be on a journey and ye find not a scribe, then let there be a pledge taken; then, if one of you entrusteth the other, let the one is trusted discharge his trust, and let him fear Allah, his Lord. And hide not testimony whosoever hideth and it, his heart verily is Knower. Allah is of that which ye wor
If you are on a journey and cannot find a scribe, pledge your goods (against the Loan); and if one trusts the other, then let him who is trusted deliver the thing entrusted, and have fear of God, his Lord. Do not suppress any evidence, for he who conceals evidence is sinful of heart; and God is aware of all you do
If you are traveling and cannot find a scribe, pledges may be taken in word. If you trust each other, let the trustee restore the pledge faithfully and let him fear his Rabb. Do not conceal what you have witnessed. Whoever conceals his testimony, indeed his heart is guilty (unable to reflect its essence; veiled from its reality). Allah knows what you do in the scope of the letter B.
If you are on a journey and cannot find a writer, something can be left as a security. If you leave things on trust with one another the one who is trusted must deliver up his trust and have taqwa of Allah his Lord. Do not conceal testimony. If someone does conceal it, his heart commits a crime. Allah knows what you do.
If you are on a journey and cannot find a writer, then a retained pledge [shall suffice]. And if one of you entrusts to another, let him who is trusted deliver his trust, and let him be wary of Allah, his Lord. And do not conceal testimony; anyone who conceals it, his heart will indeed be sinful. And Allah knows best what you do
If you are (in circumstances like being) on a journey and cannot find a scribe, then a pledge in hand will suffice. But if you trust one another, let him (the debtor) who is trusted fulfill his trust, and let him act in piety and keep from disobedience to God, his Lord (by fulfilling the conditions of the contract). And do not conceal the testimony; he who conceals it, surely his heart (which is the center of faith) is contaminated with sin. God has full knowledge of what you do
And if you be on a journey and do not find a scribe, then (let there be) a pledge with possession (of some article to secure your debt). If one of you entrusts something to another let him who is entrusted deliver his trust, and let him take Allah, his Lord, as a shield. Do not conceal the evidence, for whoso conceals it, his heart is certainly sinful. Allah is Well-Aware of all that you do
And if you are upon a journey, and you do not find a writer, then a pledge in hand. But if one of you trusts another, let him who is trusted deliver his trust, and let him fear God his Lord. And do not conceal the testimony; whoso conceals it, his heart is sinful; and God has knowledge of the things you do
If you are traveling and cannot find a writer, then take collateral. And if one of you entrusts (a trust to) another, then the trustee should return the trust and he should be cautious of God, his Lord. And do not hide (or withhold) the testimony, and anyone who hides it then he is indeed a sinner at heart. And God knows what you do.
If you are traveling, and you can not find someone to write down the transaction, ask for collateral. Once the debt is paid back, the collateral must immediately be returned. Say the whole truth once asked to serve as a witness. Only those who have a disease in their heart commit the sin of not revealing the whole truth. Do not forget that God knows what you are doing
If you are on a journey and cannot find a scribe, then pledge with your possessions. And if one of you deposits a thing on trust with another, let the trustee discharge his trust and let him be regardful of his Lord. And do not conceal evidence, and whoever conceals it, his heart is then tainted with corruption. And God knows all that you do
But if youpl are on a journey and cannot find a scribe, then a security should be handed over. But if you trust one another, let the one who was trusted fulfill his trust, and let him be mindful of Allah, his Lord. And do not conceal testimony, for whoever conceals it—indeed, he has a sinful heart. And Allah is All-Knowing of what you do.
But if ye be upon a journey, and ye cannot find a scribe, then let a pledge be taken. But if one of you trust another, then let him who is trusted surrender his trust, and let him fear God his Lord, and conceal not testimony, for he who conceals it, verily, sinful is his heart: God knows what ye do
And if you are on a journey and cannot find a scribe, then a mortgage (deposit) must be handed over; and if one of you trusts the other, the one who is trusted may return the mortgage entrusted to him and fear Allah, his Lord; and do not hide testimony; and if one hides it, his heart is sinful from within; and Allah knows what you do
And if you are on a journey and you find no writer, then let pawns be taken. But if one of you trust the other, then let the one who was trusted deliver his trust and let him revere Allah his Lord and do not conceal the witnessing and whoever conceals it, he indeed is sinful in his heart. And Allah is All-knowing about all that you do.
And if ye be on a journey, and find no writer, let pledges be taken: But if one of you trust the other, let him who is trusted return what he is trusted with, and fear God his Lord. And conceal not the testimony, for he who concealeth it, hath surely a wicked heart: God knoweth that which ye do
But if you are upon a journey, and you cannot find a scribe, then let a pledge be taken. But if one of you trust another, then let him who is trusted surrender his trust, and let him fear Allah his Lord, and conceal not testimony, for he who conceals it,
If you are upon a journey and a scribe cannot be found, then let pledges be taken. If any of you trusts another let the trusted deliver his trust; and let him fear Allah his Lord. And you shall not conceal the testimony. He who conceals it, his heart is sinful. Allah has knowledge of what you do
And if ye be on a journey and shall find no notary, let pledges be taken: but if one of you trust the other, let him who is trusted, restore what he is trusted with, and fear God his Lord. And refuse not to give evidence. He who refuseth is surely wicked at heart: and God knoweth your deeds
And if you are in travel and you find not a scribe, then mortgage (something) in custody. And if some of you relied on some other, then he must return who has been trusted by that to whom belongs the item (loaned). And he must pay obedience to Allah, his Nourisher-Sustainer. And do not conceal the evidence. And whoever conceals it, then indeed he: his heart (is) a sinner. And Allah is All-Aware of what you do
And if you had been on a journey and find no one who is a scribe, then, a guarantee of that which is held in hand. But if any of you entrusted to another, then, let who was trusted give back his trust and let him be Godfearing of God, his Lord, and keep not back testimony. And he who keeps back, he, then, truly, his heart is one that is perverted. And God is Knowing of what you do.
If you are traveling and cannot find a scribe, seal the deal with a deposit. If one of you trusts another with the deposit of a thing, the trustee must fulfill his/her trust. May he/she fear Allah. Do not conceal any evidence. Whoever conceals it truly has a sinful heart. Allah knows whatever you do.
If you are on a journey and cannot find a scribe to write down the transaction, then transact your business by taking possession of a pledge. If one of you entrust another with a pledge, let the trustee deliver the pledged property to its owner, and let him fear Allah, his Lord. Do not conceal testimony, and whoever conceals it, his heart is surely sinful. Allah is aware of all your actions
If you are on a journey and cannot find a scribe to write the document, then transact your business on the security of a pledge in hand. And, if any one transacts a piece of business with another merely on trust, then the one who is trusted should fulfil his trust and fear Allah, his Lord And never conceal evidence for he who conceals it, has a sinful heart: Allah knows everything that you do
And if you are on a journey and you cannot find a scribe, a security may be taken into possession. But if one of you trusts another, then he who is trusted should deliver his trust, and let him keep his duty to Allah, his Lord. And conceal not testimony. And whoever conceals it, his heart is surely sinful. And Allah is Knower of what you do
And if you are on a journey and you do not find a writer (for the contract) then a security may be taken into possession, then if one of you entrusts another (with something) then he who is entrusted should deliver that which is entrusted to him and let him fear Allah, his Fosterer; and do not hide the testimony and one who hides it then his heart is certainly sinful; and Allah is the Knower of what you do.
And if you are on a journey and cannot find a scribe, then let a security deposit be taken over. Then if some of you entrust some others with some things, the trustee should take care of the trust, and should fear Allah, his Lord. And do not suppress evidence. And whoever suppresses it, he is sinful at heart.Allah is aware of what you do
And if you are on a journey and do not find a scribe, then take possession of a pledge in mortgage. Then, if one of you trusts the other, so he whose honesty has been trusted should deliver his trust and fear Allah, Who provides him subsistence. And do not conceal evidence. And the one who conceals it, his heart is certainly sinful. And Allah knows well whatever you do
And if you are traveling or do not find a scribe, then a pledge of collateral. If you trust each other then let the one who was entrusted deliver his trust, and let him be aware of God, and do not hold back the testimony. And whoever holds it back, then he has sinned in his heart, and God is aware of what you do
And if you are traveling or do not find a scribe, then a pledge of collateral. So, if you have entrusted each other in this manner, then let the one who was entrusted deliver his trust, and let him be aware of God his Lord. And do not hold back the testimony. And whoever holds it back, then he has sinned in his heart, and God is aware of what you do.
And if you are traveling or do not find a scribe, then a pledge of collateral. So, if you have entrusted each other in this manner, then let the one who was entrusted deliver his trust, and let him be aware of God his Lord. And do not hold back the testimony. And whoever holds it back, then he has sinned in his heart, and God is aware of what you do.
And if you were on (a) journey/trip/voyage and did not find (a) writer/one able to write, so a secured pawn handed over/received , so if some/part of you trusted/entrusted some/part, so who was trusted should discharge/fulfill (E) his deposit/security, and (he) should fear and obey God, his Lord, and do not hide/conceal the testimony/certification and who hides/conceals it, so that he truly his heart/mind is sinning/committing a crime , and God (is) with what you make/do knowledgeable
And if you are on a journey and cannot find a scribe, pledges [may be taken] in hand: but if you trust one another, then let him who is trusted fulfil his trust, and let him be conscious of God, his Sustainer. And do not conceal what you have witnessed - for, verily, he who conceals it is sinful at heart; and God has full knowledge of all that you do
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And in case you are on a journey and you do not find a writer, then (take) a pledge in hand. (i.e. to be paid) Yet in case some of you feel more secure with some others, (Literally: if some of you "trust" some "others") then let him who is given the deposit pay back his deposit and let him be pious to Allah his Lord. And do not keep back the testimony; and whoever keeps it back, then surely his heart is vicious; and Allah is Ever-Knowing of whatever you do
If ye be on a journey and cannot find a scribe, then a pledge in hand (shall suffice). And if one of you entrusteth to another let him who is trusted deliver up that which is entrusted to him (according to the pact between them) and let him observe his duty to Allah his Lord. Hide not testimony. He who hideth it, verily his heart is sinful. Allah is Aware of what ye do
If you are on a journey where you cannot find a scribe, finalize your contract in the form of a deposit in which the goods are already given to the parties. If you trust each other in such a contract, let him pay back what he has entrusted you with and have fear of God, his Lord. Do not refuse to testify to what you bore witness. Whoever does so has committed a sin. God knows what you do
If you are on a journey, and find no scribe, then (you may have resort to holding something as) mortgage, taken into possession. However, if one of you trusts the other, then the one who has been trusted should fulfill his trust, and should fear Allah, his Lord. Do not conceal testimony. Whoever conceals it, his heart is surely, sinful. Allah is All-Aware of what you do
If it happens that you are on a journey and you cannot find a scribe, then let pledges be taken (mortgaging). But if one of you trusts the other, let him who is trusted return what he is trusted with, and act piously towards Allâh, His Lord. Conceal not the testimony, for he who conceals it has caused his heart to be sinful. Indeed, Allâh is All-Knowing of all what you do.
If you happen to be traveling, and cannot find a scribe, then you may pledge (or pawn) goods in hand (for cash). If one of you trusts another (with any matter), then he who is trusted should (fulfill his pledge and) discharge the trust faithfully. He should fear Allah, his Lord, and not hide (any of) the evidence. Whoever hides evidence surely has a sinful heart. Allah has full knowledge of every single thing you do
If it happens that you are on a journey and you cannot find a scribe, then let pledges be taken (mortgaging). But if one of you trusts the other, let him who is trusted return what he is trusted with and act piously towards Allâh, His Lord. Do not conceal the testimony. For he who conceals it has caused his heart to be sinful. Most certainly Allâh is All-Knowing of whatsoever you do.
And if you are on a journey and cannot find a writer, then place a pledge in the creditor’s possession as a guarantee of good faith. And if the debtor considers the creditor a credible person then the creditor should prove himself trustworthy and return the pledge upon receiving the debt from the debtor, also expected to be trustworthy, and either of them should keep Allah in mind and revere Him. And do not conceal, destroy, suppress or refuse to provide evidence when summoned, and he who withholds testimony is indeed morally depraved with a soiled and sinful heart. And Allah is 'Alimun of all you do
If you are on a journey and unable to find a scribe then pledge something as a security. However, if you decide to trust one another, then let the trustee fulfil his trust, and let him be mindful of his Lord. Let none of you hide the truth; whoever does so, his heart is sinful. Allah is fully aware of what you do
If you are on a journey and a scribe cannot be found, then a security can be taken. If you trust one another, then ˹there is no need for a security, but˺ the debtor should honour this trust ˹by repaying the debt˺—and let them fear Allah, their Lord. And do not conceal the testimony, for whoever conceals it, their hearts are indeed sinful. And Allah ˹fully˺ knows what you do.
And if you are on a journey and can´t find a scribe, then a tangible security, and when you entrust something to each other, then the one who has been entrusted must return what he has been entrusted with, and let him beware of Allah, his Lord, and do not hide the evidence, for the one who hides it has a sinful heart, and Allah knows what you do.
If you are travelling the road and cannot find a scribe, then let pledges be given. If one of you entrusts another with a pledge, let the trustee restore the pledge to its owner; and let him fear God, his Lord. You shall not withhold testimony; sinful is the heart of him who withholds it. God has knowledge of what you do
If you are traveling, and no scribe is available, a bond shall be posted to guarantee repayment. If one is trusted in this manner, he shall return the bond when due, and he shall observe GOD his Lord. Do not withhold any testimony by concealing what you had witnessed. Anyone who withholds a testimony is sinful at heart. GOD is fully aware of everything you do.
If you are on a trip and do not find a scribe, then an earnest payment should be paid. If you entrust things to each other, the one to whom it was entrusted should fulfill his pledge. He should be mindful of God, his Lord. Do not hide the testimony. Whoever hides it has a guilty heart. God knows what you do.
If you are on a trip and do not find a scribe, then an earnest payment should be paid. If you entrust things to each other, the one to whom it was entrusted should fulfill his pledge. He should be mindful of God, his Lord. Do not hide the testimony. Whoever hides it has a guilty heart. God knows what you do.
And if you are on a journey, and cannot find a writer. So, a bet should be handed over. So, if some of you secure some other, so let the trustee procure his entrust, and let him show the piety of Allah, his Lord. And do not mute the witnessing. And whoever mutes it, so his core is a sinner. And Allah with what you are working, Knower.
And if you are on a journey and you do not find a scribe. then take a pledge with possession. But if one of you entrusts to another, then he who is trusted should pay back his trust; and let him be in awe of Allah, his Lord. And do not conceal testimony, and whoever conceals it, then surely his heart is sinful; and Allah is all-Knowing of what you do
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If you are traveling and a scribe is not available, a collateral of some value may serve the purpose, or a bond shall be posted to guarantee repayment. If one is trusted in this manner, he shall return the collateral or the bond when due, and be mindful of Allah, his Lord. Do not withhold any testimony by concealing what you have witnessed. Anyone who withholds a testimony is noxious to his own sensitivity. Allah is Aware of all your actions
And if you are upon a journey and you do not find a scribe, then (there may be) a security taken into possession; but if one of you trusts another, then he who is trusted should deliver his trust, and let him be careful (of his duty to) Allah, his Lord; and do not conceal testimony, and whoever conceals it, his heart is surely sinful; and Allah knows what you do
And if you be on a journey, and you find not a scribe, then let there be a pledge with possession. And if one of you entrust another with something, then let him who is entrusted, surrender his trust and let him fear ALLAH, his Lord. And hide not testimony; and whoever hides it his heart is certainly sinful. And ALLAH is Well-Aware of what you do
And if you are on a journey and cannot find a scribe, then let there be a pledge in hand. And if one of you trusts the other, let him who is trusted deliver his trust, and let him reverence God his Lord. And conceal not the testimony. Whosoever conceals it, truly his heart is sinful. And God knows whatsoever you do
If you are on a journey, and cannot find a scribe, a pledge with possession (that may serve the purpose) and if one of you deposits a thing on trust with another, let the trustee (faithfully) discharge his trust, and let him fear his Lord. Do not conceal testimony; For whoever conceals it— His heart is stained with sin. And Allah Knows well (Aleem) all that you do
If you are traveling and can’t find a scribe, a security deposit should be received. If you trust one another, let the one entrusted fulfill his trust, and let him fear God, his Lord. Don’t conceal the testimony, for whoever conceals it, his heart is sinful. God is fully aware of what you do.
If you are on a journey, and cannot find a scribe, then a security deposit should be handed over. But if you trust one another, let the trustee fulfill his trust, and let him fear God, his Lord. And do not conceal testimony. Whoever conceals it is sinner at heart. God is aware of what you do
And if you are on a journey and cannot find a scribe, then a security deposit [should be] taken. And if one of you entrusts another, then let him who is entrusted discharge his trust [faithfully] and let him fear Allah , his Lord. And do not conceal testimony, for whoever conceals it - his heart is indeed sinful, and Allah is Knowing of what you do
And if you are upon a journey, and you cannot find a scribe, then let a pledge be taken. Then if one of you trust another, then let him who is trusted surrender his trust, and let him fear God his Lord, and conceal not testimony, and whoever conceals it, then indeed, sinful is his heart: and God knows what you do.
If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). And if one of you deposits a thing on trust with another, Let the trustee (Faithfully) discharge His trust, and let him fear his Lord. Conceal not evidence; for whoever conceals it,- His heart is tainted with sin. And God Knoweth all that ye do
If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). And if one of you deposits a thing on trust with another, Let the trustee (Faithfully) discharge His trust, and let him fear his Lord. Conceal not evidence; for whoever conceals it,- His heart is tainted with sin. And Allah Knoweth all that ye do
40
Muslims' Victory Sure
لِّلَّهِ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَمَا فِی ٱلۡأَرۡضِۗ وَإِن تُبۡدُوا۟ مَا فِیۤ أَنفُسِكُمۡ أَوۡ تُخۡفُوهُ یُحَاسِبۡكُم بِهِ ٱللَّهُۖ فَیَغۡفِرُ لِمَن یَشَاۤءُ وَیُعَذِّبُ مَن یَشَاۤءُۗ وَٱللَّهُ عَلَىٰ كُلِّ شَیۡءࣲ قَدِیرٌ ٢٨٤
Whatever is in the heavens and in the earth belongs to God and, whether you reveal or conceal your thoughts, God will call you to account for them. He will forgive whoever He will and punish whoever He will: He has power over all things
To Allah belongs what is in the heavens and what is in the earth. If you declare what is in your own selves or you conceal it, Allah will call you to account for it. He will forgive whom He wills and will punish whom He wills. Allah has power over everything.
Allah's is whatsoever is in the heavens and Whatsoever is in the earth, and whether ye disclose that which is in your soul or conceal it, Allah will reckon with you therefor, then He will forgive whomsoever He will, and torment whomsoever He will, And Allah is over everything Potent
To God belongs all that is in the heavens and the earth; and whether you reveal what is in your heart or conceal it, you will have to account for it to God who will pardon whom He please and punish whom He will, for God has the power over all things
Whatever is in the heavens and the earth belongs to Allah (to manifest His Names)... Whether you show what is within your consciousness (your thoughts) or conceal it, Allah will bring you to account for it with the quality of the Name Hasib. He will forgive (cover) whom he wills and cause suffering upon whom He wills. Allah is Qadir over all things.
Everything in the heavens and everything in the earth belongs to Allah. Whether you divulge what is in yourselves or keep it hidden, Allah will still call you to account for it. He forgives whomever He wills and He punishes whoever He wills. Allah has power over all things.
To Allah belongs whatever is in the heavens and whatever is in the earth; and whether you disclose what is in your hearts or hide it, Allah will bring you to account for it. Then He will forgive whomever He wishes and punish whomever He wishes, and Allah has power over all things
To God belongs all that is in the heavens and the earth; whether you reveal what is within yourselves (of intentions, plans) or keep it secret, God will call you to account for it. He forgives whom He wills (either from His grace or His grace responding to the repentance of the sinful), and He punishes whom He wills (as a requirement of His justice). God has full power over everything
To Allah belongs whatever is in the heavens and whatever is in the earth, and whether you reveal that which is in your minds or conceal it Allah will call you to account for it. Then He will protect whomsoever He will and will punish whomsoever He will. And Allah is Possessor of full power to do all He will
To God belongs all that is in the heavers and earth. Whether you publish what is in your hearts or hide it, God shall make reckoning with you for it. He will forgive whom He will, and chastise whom He will; God is powerful over everything
Everything in the skies and on the earth belongs to God, and whether you disclose what is in your mind (your beliefs or your testimony) or you hide it, God holds you accountable for it, and He forgives whom He wants and punishes whom He wants. God is capable of everything.
To God belongs everything which is in the heavens and on the earth. God will hold you responsible for what you make public or the innermost secret of your thoughts. The Lord punishes whoever He wills [and deserves to be punishment] and forgives whoever He wills [and deserves to be forgiven.] He is Almighty
To God belongs all that is in the heavens and on earth. Whether you reveal what is in you or conceal it, God calls you to account for it. He forgives whom He pleases and punishes whom He pleases, and God has power over all things
To Allah belongs whatever is in the heavens and whatever is in the earth. Hence, whether youpl disclose what is within your selves or hide it, Allah calls you to account for it; He then forgives whomever He wills and He punishes whomever He wills, for Allah is All-Powerful over everything.
God's is what is in heaven and in the earth, and if ye show what is in your souls, or hide it, God will call you to account; and He forgives whom He will, and punishes whom He will, for God is mighty over all
To Allah only belongs all whatever is in the heavens and all whatever is in the earth; and whether you disclose what is in your hearts or hide it, Allah will take account of it from you; so He will forgive whomever He wills and punish whomever He wills; and Allah is Able to do all things
For Allah is all that is in the heavens and all that is in the earth and if you reveal what is in your selves or you hide it, Allah will account you for it and then He will forgive whom He pleases and punish whom He pleases and Allah has power over everything.
Whatever is in heaven, and on earth is God's: And whether ye manifest that which is in your minds, or conceal it, God will call you to account for it, and will forgive whom he pleaseth, and will punish whom he pleaseth; for God is almighty
Allah´s is what is in heaven and in the earth, and if you show what is in your souls, or hide it, Allah will call you to account; and He forgives whom He will, and punishes whom He will, for Allah is Able to do all things
To Allah belongs all that is in the heavens and the earth. Whether you reveal what is in your hearts or hide it Allah will bring you to account for it. He will forgive whom He will and punish whom He will; He has power over all things
Whatever is in the Heavens and in the Earth is God's: and whether ye bring forth to light what is in your minds or conceal it, God will reckon with you for it; and whom He pleaseth will He forgive, and whom He pleaseth will He punish; for God is All-powerful
To Allah belongs whatever is in the heavens and whatever is in the earth, and whether you disclose what is in your ownselves or conceal it, Allah would make you accountable to it. Then He will forgive whom He will think proper and will punish him when He thinks proper. And Allah is All-Assessor over every thing
To God belongs what is in the heavens and in and on the earth. Whether you show what is within yourselves, or conceal it, God will make a reckoning with you for it. And He will forgive whom He wills. And He will punish whom He wills. And God is Powerful over everything.
To Allah belongs all that is in the skies and on the earth. Whether you reveal or conceal what is in your minds, Allah calls you to account for it. He forgives whom He pleases and punishes whom He pleases. Allah has power over all things.
To Allah belongs all that is in the heavens and in the earth. Whether you reveal what is in your minds or conceal it, Allah will call you to account for it. He, however, has full authority to pardon or punish anyone He pleases. Allah has complete power over everything
To Allah belongs whatever is in the heavens and the earth. " Allah will call you to account for what is in your minds whether you disclose it or hide it. He, however, had full authority to pardon or punish anyone He pleases, for Allah has complete power over everything
To Allah belongs whatever is in the heavens and whatever is in the earth. And whether you manifest what is in your minds or hide it, Allah will call you to account according to it. So he forgives whom He pleases and chastises whom He pleases. And Allah is Possessor of power over all things
Whatever is in the skies and whatever is in the earth is Allah's. And whether you manifest that which is in your souls or hide it, Allah will call you to account for it, then He will protectively forgive whom He wills and will punish whom He wills and Allah has power over everything.
To Allah belong all that is in the heavens and all that is in the earth. And whether you reveal that which is in your minds or conceal it, Allah calls you to account for it. Then He pardons whom He pleases and punishes whom He pleases. And Allah has complete power over everything
Whatever exists in the heavens and the earth belongs to Allah. Whether you reveal or conceal the secrets of your heart, Allah will call you to account for that. Then Allah shall forgive whom He wills and torment whom He wills. And Allah has Absolute Power over everything
To God is what is in the heavens and in Earth, and if you declare what is in your souls or hide it, God will call you to account for it. He will forgive whom He wishes, and punish whom He wishes, and God is capable of all things
To God is what is in the heavens and in earth, and whether you declare what is in your souls or hide it, God will call you to account for it. He will forgive whom He wishes, and punish whom He wishes, and God is capable of all things
To God is what is in the heavens and in the earth, and whether you declare what is in your souls or hide it, God will call you to account for it. He will forgive whom He wishes, and punish whom He wishes, and God is capable of all things.
To God what is in the skies/space and what is in the earth/Planet Earth, and if you show what is in yourselves or you hide it, God counts/calculates (with) you with it, so He forgives to whom He wills/wants and tortures whom He wills/wants, and God (is) on every thing capable/powerful
Unto God belongs all that is in the heavens and all that is on earth. And whether you bring into the open what is in your minds or conceal it, God will call you to account for it; and then He will forgive whom He wills, and will chastise whom He wills: for God has the power to will anything
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To Allah (belongs) whatever is in the heavens and whatever is in the earth; and in case you display whatever is in yourselves or conceal it, Allah makes reckoning with you for it. So He forgives whomever He decides, and torments whomever He decides, and Allah is Ever-Determiner over everything
Unto Allah (belongeth) whatsoever is in the heavens and whatsoever is in the earth; and whether ye make known what is in your minds or hide it, Allah will bring you to account for it. He will forgive whom He will and He will punish whom He will. Allah is Able to do all things
God belongs whatever is in the heavens and the earth. God will call you to account for all that you may reveal from your souls and all that you may conceal. God will forgive or punish whomever He wants. God has power over all things
To Allah belongs what is in the heavens and what is in the earth. If you disclose what is in your hearts or conceal it, Allah shall hold you accountable for it, then He will forgive whom He wills and punish whom He wills. Allah is powerful over everything
Unto Allâh belongs whatsoever is in the heavens and whatsoever is in the earth. Whether you allow what is in your minds to be visible or conceal it, Allâh will call you to account according to it. Allâh is capable of doing whatever He wills.
To Allah belongs everything in the heavens and on earth. Whether you reveal whatever is in your heart or keep it a secret, Allah will call you to account for it. He forgives whom He wills, and He punishes whom He wills. Allah is capable of doing every single thing
Unto Allâh belongs whatsoever is in the heavens and whatsoever is on the earth. Whether you allow what is in your minds to be visible or conceal it, Allâh will call you to account according to it. Allâh is Most Capable of doing whatsoever He desires.
To Allah belong all in the heavens and earth and realise that regardless of how you express yourself, in words or secretly in the mind and heart, all comes to Allah’s knowledge, and He shall judge you accordingly. He shall then extend mercy and forgiveness to whom He will and put to torment whom He will, and Allah is Qadirun to effect all things
Allah owns everything in the Heavens and on Earth. Whether you reveal your innermost thoughts or you hide them, Allah will hold you to account for them; then He will forgive whomever He pleases and punish whomever He pleases. Allah has control over all things
To Allah ˹alone˺ belongs whatever is in the heavens and whatever is on the earth. Whether you reveal what is in your hearts or conceal it, Allah will call you to account for it. He forgives whoever He wills, and punishes whoever He wills. And Allah is Most Capable of everything.
To Allah belongs what is in the heavens and what is on the earth, and whether you expose what is within you or hide it, Allah will take you to account for it. Then He will forgive whom He pleases and punish whom He pleases, and Allah is able to do anything.
To God belongs all that the heavens and the earth contain. Whether you reveal your thoughts or hide them, God will bring you to account for them. He will forgive whom He will and punish whom He pleases; God has power over all things
To GOD belongs everything in the heavens and the earth. Whether you declare your innermost thoughts, or keep them hidden, GOD holds you responsible for them. He forgives whomever He wills, and punishes whomever He wills. GOD is Omnipotent.
To God belongs what is in the heavens and the earth. Whether you reveal what is in your hearts or if you hide it, God will call you to account for it. He forgives whom he wills and punishes whom He wills. God has power over all things.
To God belongs what is in the heavens and the Earth. Whether you reveal what is in your hearts or if you hide it, God will call you to account for it. He forgives whom He wills and punishes whom He wills. God has power over all things.
For Allah whatever is in the skies and whatever is in the earth. And whether you appear what is within yourselves, or hide it, Allah will be reckoning you with it. So, He forgives whom He wills, and He torments whom He wills. And Allah is over everything competent.
To Allah belongs whatever is in the heavens and whatever is in the earth; and whether you reveal what is in your minds or hide it, Allah will call you to account for it. Then He will forgive whom He wills, and will punish whom He wills; and Allah is All-Powerful over all things
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To Allah belong all things in the heavens and all things in the earth. Whether you reveal or conceal your intentions and actions, Allah will bring you to account for them. He has appointed Laws of forgiveness and retribution. Allah has Power over all things and events and He has appointed due measure for everything
Whatever is in the heavens and whatever is in the earth is Allah's; and whether you manifest what is in your minds or hide it, Allah will call you to account according to it; then He will forgive whom He pleases and chastise whom He pleases, and Allah has power over all things
To ALLAH belongs whatever is in the heavens and whatever is in the earth; and whether you disclose what is in your minds or keep it hidden, ALLAH will call you to account for it, then will HE forgive whomsoever HE pleases, and punish whomsoever HE pleases; and ALLAH has the power to do all that HE wills
Unto God belongs whatsoever is in the heavens and whatsoever is on the earth. And whether you disclose what is in your souls or hide it, God will bring you to account for it. He forgives whomsoever He will, and punishes whomsoever He will, and God is Powerful over all things
To Allah belongs all that is in heavens and on earth. Whether you show what is in your minds or hide it, Allah calls you to account for it. He forgives whom He wills, and punishes whom He wills. Because, Allah is Able (Khadir) to do all things
Everything that exists in the heavens and the earth belongs to God. Whether you disclose what’s within yourselves, or conceal it, God will call you to account for it. He forgives whom He wills and punishes whom He wills. God is capable of all things.
To God belongs everything in the heavens and the earth. Whether you reveal what is within your selves, or conceal it, God will call you to account for it. He forgives whom He wills, and He punishes whom He wills. God is Able to do all things
To Allah belongs whatever is in the heavens and whatever is in the earth. Whether you show what is within yourselves or conceal it, Allah will bring you to account for it. Then He will forgive whom He wills and punish whom He wills, and Allah is over all things competent
God's is what is in the heavens and what is in the earth, and if you show what is in your souls or hide it, God will call you to account for it; and He forgives whom He wills, and punishes whom He wills. And God is powerful over everything.
To God belongeth all that is in the heavens and on earth. Whether ye show what is in your minds or conceal it, God Calleth you to account for it. He forgiveth whom He pleaseth, and punisheth whom He pleaseth, for God hath power over all things
To Allah belongeth all that is in the heavens and on earth. Whether ye show what is in your minds or conceal it, Allah Calleth you to account for it. He forgiveth whom He pleaseth, and punisheth whom He pleaseth, for Allah hath power over all things
ءَامَنَ ٱلرَّسُولُ بِمَاۤ أُنزِلَ إِلَیۡهِ مِن رَّبِّهِۦ وَٱلۡمُؤۡمِنُونَۚ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَـٰۤىِٕكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَیۡنَ أَحَدࣲ مِّن رُّسُلِهِۦۚ وَقَالُوا۟ سَمِعۡنَا وَأَطَعۡنَاۖ غُفۡرَانَكَ رَبَّنَا وَإِلَیۡكَ ٱلۡمَصِیرُ ٢٨٥
The Messenger believes in what has been sent down to him from his Lord, as do the faithful. They all believe in God, His angels, His scriptures, and His messengers. ‘We make no distinction between any of His messengers,’ they say, ‘We hear and obey. Grant us Your forgiveness, our Lord. To You we all return!’
The Messenger (Muhammad) believes in what has been sent down to him from his Lord and (so do) the believers. All believe in Allah, His angels, His books, and His Messengers. (They say): "We don’t make distinction between any one of His Messengers." (They say): "We hear, and we obey. We seek Your forgiveness, our Lord, and to You is the return (of all)."
The apostle believeth in that which is sent down Unto him from his Lord, and so do the believers. Each one believeth in Allah and His angels and His Books and His apostles, saying: we differentiate not between any of His apostles. And they say: we hearken and obey; Thy forgiveness, Our Lord! and Unto Thee is the return
The Prophet believes in what has been revealed to him by his Lord, and so do the faithful. Each one believes in God and His angels, His Books and the prophets, and We make no distinction between the apostles. For they say: "We hear and obey, and we seek Your forgiveness, O Lord, for to You we shall journey in the end."
“The Rasul (Muhammad saw) has believed in what was revealed (knowledge that emerged from the dimensional depths) to him (to his consciousness) from his Rabb (the qualities of the Names of Allah comprising his essential reality). And so have the believers! They have all believed (in line with the meaning denoted by the letter B) that the Names of Allah comprise their essence, and in the angels (the forces of the Names constituting their being), the Books (all revealed knowledge) and the Rasuls... They say, “We make no distinction between (the ways in which the knowledge of Allah was revealed to) His Rasuls... We have perceived and obeyed, we ask for your forgiveness our Rabb; our return is to You.”
The Messenger has iman in what has been sent down to him from his Lord, and so do the muminun. Each one has iman in Allah and His angels and His Books and His Messengers. We do not differentiate between any of His Messengers. They say, ´We hear and we obey. Forgive us, our Lord! You are our journey´s end.´
The Apostle has faith in what has been sent down to him from his Lord, and all the faithful. Each [of them] has faith in Allah, His angels, His scriptures and His apostles. [They declare,] ‘We make no distinction between any of His apostles.’ And they say, ‘We hear and obey. Our Lord, forgive us, and toward You is the return.’
The Messenger believes in what has been sent down to him from his Lord, and so do the believers; each one believes in God, and His angels, and His Books, and His Messengers: "We make no distinction between any of His Messengers (in believing in them)." And they say: "We have heard (the call to faith in God) and (unlike some of the people of Moses) obeyed. Our Lord, grant us Your forgiveness, and to You is the homecoming."
The Messenger believes in what has been revealed to him by his Lord and (so do) the faithful. Everyone believes in Allah, His angels, His Books and His Messengers. (And the faithful declare,) `We make no distinction (in believing) between any of His Messengers.' They say, `(Lord!) we have heard (Your commandments) and we are obedient. (Grant us) Your protection, Our Lord! for to You is the returning.
The Messenger believes in what was sent down to him from his Lord, and the believers; each one believes in God and His angels, and in His Books and His Messengers; we make no division between any one of His Messengers. They say, 'We hear, and obey. Our Lord, grant us Thy forgiveness; unto Thee is the homecoming.
The messenger believes in what was sent down to him by his Lord, and all the believers believe in God, His angels, His books, and His messengers, (saying:) “We do not differentiate between any of His messengers,” and they say: “We heard and we obeyed, (we ask for) Your forgiveness our Lord, and the final return is to You.”
The Prophet (Mohammad) has absolute belief in what is revealed to him. The believers also believe in the Lord’s revelations. They believe in God, His Angels and His Books. The believers do not discriminate against any Prophet of God. They say: “We heard and obey. We ask for Your forgiveness and know that to you is the end of all journeys.”
The messenger believes in what has been revealed to him from his Lord, as do the people of faith. Each one believes in God, His angels, His books, and His messengers. They say, “We make no distinction between one and another of His messengers.” And they say, “We hear, and we follow. We seek Your forgiveness Our Lord, and to You is the end of all journeys.
The Messenger has attained faith in what was sent down to him from his Lord, as have the believers. They have all attained faith in Allah and His angels and His scriptures and His messengers: “We make no distinction between any of His messengers.” And they said, “We have heard and obeyed. (Grant us) Your forgiveness, our Lord, for to You is the destiny.”
The Apostle believes in what is sent down to him from his Lord, and the believers all believe on God, and His angels, and His Books, and His apostles,- we make no difference between any of His apostles,- they say, 'We hear and obey, Thy pardon, O Lord! for to Thee our journey tends
The Noble Messenger believes in what has been sent down to him by his Lord, and so do the believers; all have accepted faith in Allah and His angels and His Books and His Noble Messengers; saying, "We do not make any distinction, in believing, between any of His Noble Messengers"; and they said, "We hear, and we obey; Your forgiveness be granted, O our Lord, and towards You is our return."
The messenger believes in that which has been sent down unto him from his Lord and the believers [too]. Each believes in Allah and in His angels and in His books and in His messengers. We make no distinction between any of His messengers and they say, “We hear and we obey. O our Lord grant us your forgiveness and unto You is the place of final ending.”
The apostle believeth in that which hath been sent down unto him from his Lord, and the faithful also. Every one of them believeth in God, and his angels, and his scriptures, and his apostles: We make no distinction at all between his apostles. And they say, we have heard, and do obey: We implore thy mercy, O Lord, for unto thee must we return
The Messenger believes in what is sent down to him from his Lord, and so do the believers. Each believes in Allah, and His angels, and His Scriptures, and His Messengers, - We make no distinction between any of His Messengers - and they say, "We hea
The Messenger believes in what has been sent down to him from His Lord, and so do the believers. Each believes in Allah and His Angels, His Books, and His Messengers, we do not differentiate between any one of His Messengers. They say: 'We hear and obey. (We ask) Your forgiveness Lord, and to You is the arrival
The apostle believeth in that which hath been sent down from his Lord, as do the faithful also. Each one believeth in God, and His Angels, and His Books, and His Apostles: we make no distinction between any of His Apostles. And they say, "We have heard and we obey. Thy mercy, Lord! for unto thee must we return."
The Messenger has Believed whatever has been sent down to him from his Nourisher-Sustainer and (also) the Believers. All Believed in Allah, and His angels, and His Writings, and His Messengers — (declaring): “We make no distinction amongst any of His Messengers.” And they said: “We listened and we obeyed. We seek Your Forgiveness, our Nourisher-Sustainer! And towards You is the final destination.”
The Messenger believed in what was caused to descend to him from his Lord as do the ones who believe. All believed in God and His angels and His Books and His Messengers saying: We separate and divide not among anyone of His Messengers. And they said: We heard and we obeyed, so grant Thy forgiveness, Our Lord! And to Thee is the Homecoming.
The messenger believes in what has been revealed to him from his Lord. People of faith also believe. They all believe in Allah, His angels, His Books, and His messengers. [They say,] “We do not differentiate among His messengers.” They say, “We hear, and we obey, seeking Your forgiveness, our Lord. To You is the end of all journeys.
The Messenger believes in the Guidance revealed to him from his Lord and so do the Believers. They all believe in Allah, His angels, His books and His Messengers. They say: "We do not discriminate against anyone of His Messengers." And they say: "We hear and we obey. Grant us Your forgiveness, O Lord; to You we shall all return."
The Messenger has believed in the Guidance which has been sent down to him from his Lord, and those who believe in the Messenger have also sincerely accepted the same. They all believe in Allah, His Angels, His Books and Messengers. And they say, "We do not discriminate against any of His Messengers. We have heard the Message and submitted to it. Our Lord, we look up to You for forgiveness, for to You we shall all return."
The Messenger believes in what has been revealed to him from his Lord, and (so do) the believers. They all believe in Allah and His angels and His Books and His messengers. We make no difference between any of His messengers. And they say: We hear and obey; our Lord, Thy forgiveness (do we crave), and to Thee is the eventual course
The messenger believes in that which is sent down to him from his Fosterer, along with the believers, (they) all believe in Allah and His angels and His books and His messengers: We make no difference between any of His messengers and they say, "We hear and we obey, (we seek) Your protective forgiveness our Fosterer, and towards You is the destination."
The Messenger believes in what is revealed to him from his Lord and so do the Believers. They all believe in Allah, His angels, His books and His Messengers. "We make no distinction between any of His Messengers with any other." And they say: "We hear and we obey. We seek Your forgiveness, our Lord! And to You is the final destination."
(He) the Messenger (blessings and peace be upon him) believed in (i.e., affirmed) what was revealed to him by his Lord, and so have done the believers. All embraced faith (from the core of their hearts) in Allah, His angels, His Books and His Messengers. (They also say:) ‘We do not differentiate between any of His Messengers (in believing).’ And they submit (before His holy presence): ‘We have heard (Your command) and (accepted to) obey. ‘O our Lord! We seek Your forgiveness and to You (we all) have to return.
The messenger believes in what was sent down to him from his Lord. And the believers, all who believe in God, and His angels, and His Scriptures, and His messengers: "We do not differentiate between any of His messengers"; and they said: "We hear and obey, forgive us O Lord, and to you is our destiny."
The messenger believes in what was sent down to him from his Lord; and the believers, all who believe in God, and His angels, and His Books, and His messengers: "We do not make a distinction between any of His messengers;" and they said: "We hear and obey, forgive us our Lord, and to you is our destiny."
The messenger believes in what was sent down to him from his Lord; and the believers, all who believe in God, and His angels, and His Books, and His messengers: "We do not make a distinction between any of His messengers;" and they said: "We hear and obey, forgive us our Lord, and to You is our destiny."
The messenger believed with what was descended to him from his Lord and the believers all/each believed with God and His angels, and His Books , and His messengers, we do not separate distinguish/differentiate between any one from His messengers, and they said: "We heard/listened, and we obeyed, your forgiveness, our Lord, and to you (is) the end/destination ."
THE APOSTLE, and the believers with him, believe in what has been bestowed upon him from on high by his Sustainer: they all believe in God, and His angels, and His revelations, and His apostles, making no distinction between any of His apostles; and they say: We have heard, and we pay heed. Grant us Thy forgiveness, O our Sustainer, for with Thee is all journeys' end
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The Messenger has believed in what has been sent down to him from his Lord, and the believers (believe). Every one (of them) has believed in Allah, and His Angels and His Books, and His Messengers. We make no distinction between any of His Messengers. And they have said, "We have heard, and we have obeyed. Grant (us) Your All-Supreme forgiveness, our Lord, and to You is the Destiny
The messenger believeth in that which hath been revealed unto him from his Lord and (so do) believers. Each one believeth in Allah and His angels and His scriptures and His messengers - We make no distinction between any of His messengers - and they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord. Unto Thee is the journeying
The Messengers and the believers have faith in what was revealed to them from their Lord. Everyone of them believed in God, His angels, His Books, and His Messengers, saying, "We find no difference among the Messengers of God." They also have said, "We heard God's commands and obeyed them. Lord, we need Your forgiveness and to You we shall return."
The Messenger has believed in what has been revealed to him from his Lord, and the believers as well. All have believed in Allah and His angels and His Books and His Messengers. .We make no division between any of His Messengers,. and they have said: .We have listened, and obeyed. Our Lord, (we seek) Your pardon! And to You is the return
The ‘Messenger’ believes in that which has been sent down to him from his Lord, as well as the ‘Monotheistic Believers’. Every one of them believes in Allâh, in His ‘Angels’, in His ‘Scriptures’, and in His ‘Messengers’. We make no distinction at all between His ‘Messengers’. They say: “We have heard; and we do comply with everything Allâh has commanded. We implore your (divine) clemency, O’ Lord, and to You is the definitive course."
The messenger believes in whatever is revealed to him by his Lord; so do the believers! They all believe in Allah, His angels, (all) His scriptures, and (all) His messengers. (They say), "We do not differentiate between any of His messengers!" And they say, "We hear, and we obey. (We do seek) Your forgiveness, Our lord! And towards You is our journey´s end!"
The Messenger believes in that which has been revealed to him from his Lord, and so do those who live by Faith. Every one of them believes in Allâh, His Angels, Scriptures and Messengers. We make no distinction at all between His Messengers. They say: ‘We have heard. And we do comply with everything Allâh has commanded. We implore Your Mercy, O’ Lord, and to You is the final return’.
The Prophet strongly believes in all that has been revealed to him from Allah, his Creator. He pays credence to it and embraces it as truth personified. Similarly act the true believers who revere profoundly, they believe in Allah, His spiritual angels or attendants, His books and His Messengers. And they emphatically declare: "We do not differentiate between one Prophet and another." And they beseech Allah for forgiveness with the following prayer of invocation: "We have, O Allah, heard Your message with receptive hearts and venerated Your revelations and all enjoined, and we obey all Your statutes and ordinances You decreed. O Allah, our Creator, kindly grant Your mercy and forgiveness to us; You are the end of all destiny
The Messenger accepts as truth what has been revealed to him by his Lord, as do the believers; all of them believe in Allah, His angels, His books and His messengers. They say: “We make no distinction between any of His messengers”ax. And they say: “We hear and obey. Forgive us, our Lord, to You is the final return”
The Messenger ˹firmly˺ believes in what has been revealed to him from his Lord, and so do the believers. They ˹all˺ believe in Allah, His angels, His Books, and His messengers. ˹They proclaim,˺ “We make no distinction between any of His messengers.” And they say, “We hear and obey. ˹We seek˺ Your forgiveness, our Lord! And to you ˹alone˺ is the final return.”
The messenger believes in what has been revealed to him from His Lord, and so do the believers. They all believe in Allah, His angels, His books, and His messengers � we make no difference between any of His messengers � and they say we listen and we obey, Your forgiveness, oh our Lord, and to You is the journey.
The Apostle believes in what has been revealed to him by his Lord, and so do the faithful. They all believe in God and His angels, His Scriptures, and His apostles: We discriminate against none of His apostles. They say: ‘We hear and obey. Grant us Your forgiveness, Lord; to You shall all return
The messenger has believed in what was sent down to him from his Lord, and so did the believers. They believe in GOD, His angels, His scripture, and His messengers: "We make no distinction among any of His messengers." They say, "We hear, and we obey. Forgive us, our Lord. To You is the ultimate destiny."
The Messenger believes in what was revealed to him by his Lord, as do the believers; they all believe in God, His angels, His Books and His Messengers. We do not distinguish between any of His Messengers. They said, "We have heard and obeyed. Our Lord, [we seek] Your forgiveness. To You is [our] destiny."
The Messenger believes in what was revealed to him by his Lord, as do the believers; they all believe in God, His angels, His Books, and His Messengers. We do not distinguish between any of His Messengers. They said, “We have heard and obeyed. Our Lord, [we seek] Your forgiveness. To You is [our] destiny.”
The Messenger has believed with what was sent down to him from his Lord, and the believers. All have believed with Allah, and His angels, and His Books, and His messengers: “We do not differ between anyone among His messengers.” And they said, “We hear, and we obey. Your forgiveness to us our Lord. And to thee you are the destiny.”
The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. (They) all believe in Allah, His angels, His Books and His Messengers. (They say:) ' We make no difference between any of His Messengers '; and they say : ' We hear, and obey. Our Lord ! Your forgiveness (do we ask) , and toward You is the destination
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The Messenger has full Conviction in what is revealed unto him from his Lord and so do the believers. Each one has full conviction in Allah, His angels, His Scriptures and His Messengers. They say, "We make no distinction between any of His Messengers" (since they were one in Purpose). And they say, "We hear and we obey, so grant us the protection of forgiveness, our Lord. We journey through life on Your Way."
The messenger believes in what has been revealed to him from his Lord, and (so do) the believers; they all believe in Allah and His angels and His books and His messengers; We make no difference between any of His messengers; and they say: We hear and obey, our Lord! Thy forgiveness (do we crave), and to Thee is the eventual course
This Messenger of OURS believes in that which has been revealed to him from his Lord, and so do the believers; all of them believe in ALLAH, and in HIS angels, and in HIS Books, and in HIS Messengers, saying, `We make no distinction between any of HIS Messengers;' and they say `We have heard and we are obedient. Our Lord, we implore THY forgiveness, and to Thee is the returning.
The Messenger believes in what was sent down to him from his Lord, as do the believers. Each believes in God, His angels, His Books, and His messengers. “We make no distinction between any of His messengers.” And they say, “We hear and obey. Thy forgiveness, our Lord! And unto Thee is the journey’s end.
The Messenger (Muhammad) believes in what has revealed to him from His Lord, as do the men of faith. Each one (of them) believes in Allah, His angels, His books, and His messengers. (They say:) "We make no distinction between one and another of His messengers." And they say, "We hear, and we obey: (We seek) Your forgiveness, our Lord, and to You is the end of all journeys."
The Messenger has believed in what was revealed to him from his Lord, and so have the believers. All of them believe in God, His angels, His scriptures, and His messengers: “We make no distinction between any of His messengers.” And they say, “We listen, and we obey. Your forgiveness, our Lord, and to You is the final destination.”
The Messenger has believed in what was revealed to him from his Lord, as did the believers. They all have believed in God, and His angels, and His scriptures, and His messengers: 'We make no distinction between any of His messengers.' And they say, 'We hear and we obey. Your forgiveness, our Lord. To you is the destiny.'
The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], "We make no distinction between any of His messengers." And they say, "We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination."
The messenger believed in what is sent down to him from his Lord, and the believers all believed in God, and His angels, and His Books, and His messengers, - We make no distinction between any of His messengers, - and they said, 'We heard and we obeyed, Your forgiveness, our Lord! And to You is the destination.'
The Apostle believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in God, His angels, His books, and His apostles. "We make no distinction (they say) between one and another of His apos tles." And they say: "We hear, and we obey: (We seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys."
The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allah, His angels, His books, and His messengers. "We make no distinction (they say) between one and another of His messengers." And they say: "We hear, and we obey: (We seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys."
لَا یُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَاۚ لَهَا مَا كَسَبَتۡ وَعَلَیۡهَا مَا ٱكۡتَسَبَتۡۗ رَبَّنَا لَا تُؤَاخِذۡنَاۤ إِن نَّسِینَاۤ أَوۡ أَخۡطَأۡنَاۚ رَبَّنَا وَلَا تَحۡمِلۡ عَلَیۡنَاۤ إِصۡرࣰا كَمَا حَمَلۡتَهُۥ عَلَى ٱلَّذِینَ مِن قَبۡلِنَاۚ رَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَةَ لَنَا بِهِۦۖ وَٱعۡفُ عَنَّا وَٱغۡفِرۡ لَنَا وَٱرۡحَمۡنَاۤۚ أَنتَ مَوۡلَىٰنَا فَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡكَـٰفِرِینَ ٢٨٦
God does not burden any soul with more than it can bear: each gains whatever good it has done, and suffers its bad- ‘ Lord, do not take us to task if we forget or make mistakes. Lord, do not burden us as You burdened those before us. Lord, do not burden us with more than we have strength to bear. Pardon us, forgive us, and have mercy on us. You are our Protector, so help us against the disbelievers.’
Allah does not burden any one but beyond his capacity. He will get reward for what he has earned (good) and be punished against what he earned (evil). (The believers say): "Our Lord! Punish us not if we forget or fall into error. Our Lord! Don’t lay on us a burden like that which You laid on those who were before us. Our Lord! Don’t lay on us burdens of which we don’t have power (to bear). Pardon us, forgive us, have mercy on us. You are our Protector, so grant us victory over the disbelievers."
Allah tasketh not a soul except according to its capacity. For it shall be the good it earnoth, and against it the evil it earnoth. Our Lord! reckon with not if we forget or er. Our Lord! ray not on us a burthen like unto that which Thou laidest on those before us, Our Lord! impose not on US that for which we have not strength. And Pardon us; forgive US; and have mercy on us; Thou art our Patron: so make US triumph over the disbelieving people
God does not burden a soul beyond capacity. Each will enjoy what (good) he earns, as indeed each will suffer from (the wrong) he does. Punish us not, O Lord, if we fail to remember or lapse into error. Burden us not, O Lord, with a burden as You did those before us. Impose not upon us a burden, O Lord, we cannot carry. Overlook our trespasses and forgive us, and have mercy upon us; You are our Lord and Master, help us against the clan of unbelievers
Allah will never hold anyone responsible for that which they have no capacity. What he earns (as a result of his good deeds) is for his self, and the consequences of (his bad deeds) is also for his self. Our Rabb, do not punish us if we forget or make a mistake. Our Rabb, do not place upon us heavy duties like the ones you placed on those before us. Our Rabb, do not place on us a burden we cannot bear. Pardon us, forgive us, have grace on us. You are our protector. Give us victory over those who cover the reality (disbelievers) and deny You.
Allah does not impose on any self any more than it can stand. For it is what it has earned; against it, what it has merited. Our Lord, do not take us to task if we forget or make a mistake! Our Lord, do not place on us a load like the one You placed on those before us! Our Lord, do not place on us a load we have not the strength to bear! And pardon us; and forgive us; and have mercy on us. You are our Master, so help us against the people of the kafirun.
Allah does not task any soul beyond its capacity. Whatever [good] it earns is to its benefit, and whatever [evil] it incurs is to its harm. ‘Our Lord! Take us not to task if we forget or make mistakes! Our Lord! Place not upon us a burden as You placed on those who were before us! Our Lord! Lay not upon us what we have no strength to bear! Excuse us and forgive us, and be merciful to us! You are our Master, so help us against the faithless lot!’
(O believers, if you are worried that God will take every soul to account even for what the soul keeps within it of intentions and plans, know that) God burdens no soul except within its capacity: in its favor is whatever (good) it earns, and against it whatever (evil) it merits. (So, pray thus to your Lord:) "Our Lord, take us not to task if we forget or make mistake. Our Lord, lay not on us a burden such as You laid on those gone before us. Our Lord, impose not on us what we do not have the power to bear. And overlook our faults, and forgive us, and have mercy upon us. You are our Guardian and Owner (to Whom We entrust our affairs and on Whom we rely) so help us and grant us victory against the disbelieving people!"
Allah charges no soul but to its capacity. It (- the soul) shall be paid for that which it has done (of good) and against it who has incurred (evil deliberately). (Pray,) `Our Lord! take us not to task if we forget or (if) we make a mistake. Our Lord! lay not upon us the burden (of disobedience) as You laid upon those before us. Our Lord! charge us not with the responsibility which we have not the strength to bear; therefore overlook our faults and grant us protection and have mercy on us. You are our Master, therefore help us against the disbelieving people.
God charges no soul save to its capacity; standing to its account is what it has earned, and against its account what it has merited. Our Lord, take us not to task if we forget, or make mistake. Our Lord; charge us not with a load such as Thou didst lay upon those before us. Our Lord, do Thou not burden us beyond what we have the strength to bear. And pardon us, and forgive us, and have mercy on us; Thou art our Protector. And help us against the people of the unbelievers
God does not task anyone beyond its capability, whatever (good) it does is for it, and whatever (bad) it does is against it. Our Lord, do not hold it against us if we forget or make a mistake. Our Lord, do not impose a burden on us as you imposed on those before us. Our Lord, do not impose on us what we cannot bear and excuse us and forgive us and have mercy on us, You are our protector (and Master), so help us against the disbelieving people.
God never tries someone with a difficulty beyond his capacity. You will be rewarded for what you earned and punished for your disobediences. [Therefore ask in your prayers:] “Lord please do not punish us for our sins and shortcomings. Lord; please do not try us with more difficult trials than the ones before us. Lord please do not make us go through the difficulties that we are not capable of standing them; pardon us and forgive us. You are our Lord; then help us [your soldiers] to overcome the disbelievers.”
On no soul does God place a burden greater than she can bear. She gets every good that it earns and she suffers from every ill that she earns. Pray, “Our Lord, condemn us not if we forget or fall into error. Our Lord, lay not on us a burden like that which You laid on those before us. Our Lord, lay not on us a burden greater than we have the strength to bear. Blot out our sins, grant us forgiveness, and have mercy on us. You are our Protector, and help us against those who reject it.”
Allah does not task any self beyond its capacity. To its credit is what it has earned, and against it is what it has committed. “Our Lord, do not take us to task if we forget or make a mistake. Our Lord, and do not burden us with a heavy load as You burdened those before us. Our Lord, and do not overburden us with what we have no capability for, and pardon us and forgive us and have mercy upon us. You are our Patron, so support us against the denying people.”
God will not require of the soul save its capacity. It shall have what it has earned, and it shall owe what has been earned from it. Lord, catch us not up, if we forget or make mistake; Lord, load us not with a burden, as Thou hast loaded those who were before us. Lord, make us not to carry what we have not strength for, but forgive us, and pardon us, and have mercy on us. Thou art our Sovereign, then help us against the people who do not believe!
Allah does not burden anyone, except with something within its capacity; beneficial for it is the virtue it earned, and harmful for it is the evil it earned; "Our Lord! Do not seize us if we forget or are mistaken; our Lord! And do not place on us a heavy burden (responsibility) as You did on those before us; our Lord! And do not impose on us a burden, for which we do not have the strength; and pardon us - and forgive us - and have mercy on us - You are our Master, therefore help us against the disbelievers."
Allah does not charge a soul with more than its capacity. For it is all that it has earned and against it is all that it has perpetrated. O our Lord! Do not take us to task if we forget or we make mistakes. O our Lord! And do not put upon us a burden like the one You put upon those before us. O our Lord! And do not burden us with what we have no strength to bear and pardon us and forgive us and have mercy on us. You are our Master so help us against the disbelieving people.
God will not force any soul beyond its capacity: It shall have the good which it gaineth, and it shall suffer the evil which it gaineth. O Lord punisth us not, if we forget, or act sinfully: O Lord lay not on us a burden like that which thou hast laid on those who have been before us; neither make us, O Lord, to bear what we have not strength to bear, but be favourable unto us, and spare us, and be merciful unto us. Thou art our patron, help us therefore against the unbelieving nations
Allah will not require of the soul beyond its capacity. It shall have what it has earned, and it shall owe what it deserves. "Our Lord, condemn us not, if we forget or miss the mark; Our Lord, load us not with a burden as Thou hast loaded those befo
Allah charges no soul except to its capacity. For it is what it has earned, and against it what it has gained. 'Our Lord, do not take us to account if we have forgotten, or made a mistake. Our Lord, do not burden us with a load as You have burdened those before us. Our Lord, do not over burden us with more than we can bear. And pardon us, and forgive us, and have mercy on us. You are our Guide, so give us victory over the nation, the unbelievers.
God will not burden any soul beyond its power. It shall enjoy the good which it hath acquired, and shall bear the evil for the acquirement of which it laboured. O our Lord! punish us not if we forget, or fall into sin; O our Lord! and lay not on us a load like that which thou hast laid on those who have been before us; O our Lord! and lay not on us that for which we have not strength: but blot out our sins and forgive us, and have pity on us. Thou art our protector: give us victory therefore over the infidel nations
Allah does not burden a soul except to its capacity. To her favour whatever (good) she has earned, and against her whatever (evil) she has earned. (Closing words for this Surah are): “Our Nourisher-Sustainer! Do not catch us if we forgot or made mistake, our Nourisher-Sustainer! And lay not on us a burden as you did lay on those before us, our Nourisher-Sustainer! And load us not that for which we have no strength and write off from us (our sins), and grant us forgiveness and have mercy on us. You are Protector for us, so help us against the nation of disbelievers.”
God places not a burden on a soul beyond its capacity. For it is what it earned and against it is what it deserved. Our Lord! Take us not to task if we forgot or made a mistake. Our Lord! Burden us not with a severe test like that which Thou hadst burdened those who were before us. Our Lord! Load us not such that we have no energy for it and pardon us and forgive us and have mercy on us. Thou art our Defender so help us against the folk, the ones who are ungrateful.
On no soul does Allah place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. “Our Lord, do not condemn us if we forget or fall into error. Our Lord, do not put upon us a burden like that which You put upon those before us. Our Lord, do not put upon us a burden greater than we have strength to bear. Erase our sins and grant us forgiveness. Have mercy on us. You are our Protector. Help us against those who challenge our faith.”
Allah does not burden any human being with more than he can bear. Everyone will enjoy the credit of his deeds and suffer the debits of his evil-doings. The believers say: "Our Lord! Do not punish us if we forget or make a mistake. Our Lord! Do not place on us a burden as You placed on those before us. Our Lord! Lay not on us the kind of burden that we have no strength to bear. Pardon us, Forgive us, Have mercy on us. You are our Protector, help us against the unbelievers."
Allah does not burden any human being with a responsibility heavier than he can bear. Everyone will enjoy the fruit of the good that one has earned and shall suffer for the evil that one has committed. (O Believers, pray like this to Allah: "Our Lord, take us not to task if we forget and lapse into error inadvertently. Lord! lay not on us the kind of burdens that You had lain on the people before us. Lord, lay not on us the kind of burden that we have not the strength to bear. Be kind to us, forgive us and show mercy to us. You are our Protector: help us against the disbelievers."
Allah imposes not on any soul a duty beyond its scope. For it is that which it earns (of good) and against it that which it works (of evil). Our Lord, punish us not if we forget or make a mistake. Our Lord, do not lay on us a burden as Thou didst lay on those before us. Our Lord, impose not on us (afflictions) which we have not the strength to bear. And pardon us! And grant us protection! And have mercy on us! Thou art our Patron, so grant us victory over the disbelieving people
Allah does not task a soul except to its capacity, for it, is (the benefit of )what it has earned and against it, is (the harm of) what it has earned. Our Fosterer ! do not catch us if we forget or make a mistake. Our Fosterer ! and do not lay on us a burden like the one which was laid by You on those before us. Our Fosterer ! and do not lay on us (a burden for ) which we do not have the strength to bear, and pardon us, and protectively forgive us, and have mercy on us, You are our Guardian so help us against the people who are infidels.
Allah burdens not any being except with what it can bear. To it what it earns and on it befall conseqences of its earnings. "Our Lord! Call us not to account if we forget or make a mistake. Our Lord! And put us not to such burden as You had put on those before us. Our Lord! And burden us not with what we have no strength to bear. And pardon us. And forgive us. And have mercy on us. You are our Protector, so help us against the people who suppress the Truth."
Allah does not put under stress any soul more than its endurance. There is a reward for whatever good it has earned, and there is torment for whatever evil it has perpetrated. ‘O our Lord, do not take us to task if we forget or do some mistake. O our Lord, lay not on us such a (heavy) burden as You laid on those before us. O our Lord, put not on us (also) the burden that we have not the strength to bear, and overlook (our sins), and forgive us and have mercy on us. You alone are our Master and Helper. So grant us victory over the disbelievers.
God does not burden a soul beyond its means. For it is what it earns, and against it is what it earns. "Our Lord, do not mind us if we forget or make mistakes; our Lord, do not place a burden upon us as You have placed upon those before us; our Lord, do not place upon us what we cannot bare; pardon us, and forgive us, and have mercy on us; You are our patron, grant us victory over the disbelieving people."
God does not burden a soul except with what it can bear. For it is what it earns, and against it is what it earns. "Our Lord, do not mind us if we forget or make mistakes; our Lord, do not place a burden upon us as You have placed upon those before us; our Lord, do not place upon us what we cannot bear; pardon us, and forgive us, and have mercy on us; You are our patron, so grant us victory over the disbelieving people."
God does not burden a soul except with what it can bear. For it is what it earns, and against it is what it earns. "Our Lord, do not mind us if we forget or make mistakes; our Lord, do not place a burden upon us as You have placed upon those before us; our Lord, do not place upon us what we cannot bear; pardon us, and forgive us, and have mercy on us; You are our patron, so grant us victory over the rejecting people."
God does not burden/impose a self except its endurance/capability , for it what it earned/acquired and on it what it earned/acquired . Our Lord do not punish/blame us if we forgot or mistook/wronged . Our Lord and do not burden/load on us a weight/crime , as you burdened/loaded it on those from before us. Our Lord and do not burden/load us what (there is) no power/ability/energy for us with it, and forgive/pardon on us, and forgive for us, and have mercy upon us, you are our guardian , so give us victory on/over the nation, the disbelievers
God does not burden any human being with more than he is well able to bear: in his favour shall be whatever good he does, and against him whatever evil he does. O our Sustainer! Take us not to task if we forget or unwittingly do wrong! "O our Sustainer! Lay not upon us a burden such as Thou didst lay upon those who lived before us! O our Sustainer! Make us not bear burdens which we have no strength to bear! "And efface Thou our sins, and grant us forgiveness, and bestow Thy mercy upon us! Thou art our Lord Supreme: succour us, then, against people who deny the truth!"
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Allah does not charge a self (anything) except its capacity; it has whatever it has earned, and against it is whatever it has acquired. Our Lord, do not take us to task in case we forget or we make mistakes. Our Lord, and do not burden us with an obligation as You burdened (the ones) who were before us. Our Lord, and do not over-burden us with whatever is beyond our capability. And be clement towards us, and forgive us, and have mercy on us. You are our Supreme Patronizer, so give us victory over the disbelieving people."
Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved. Our Lord! Condemn us not if we forget, or miss the mark! Our Lord! Lay not on us such a burden as thou didst lay on those before us! Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us, Thou, our Protector, and give us victory over the disbelieving folk
God does not impose on any soul a responsibility beyond its ability. Every soul receives whatever it gains and is liable for whatever it does. Lord, do not hold us responsible for our forgetfulness and mistakes. Lord, do not lay upon us the burden that You laid on those who lived before us. Lord, do not lay on us what we cannot afford. Ignore and forgive our sins. Have mercy on us. You are our Lord. Help us against the unbelievers
Allah does not obligate anyone beyond his capacity. For him is what he has earned, and on him what he has incurred. .Our Lord, do not hold us accountable, if we forget or make a mistake, and, Our Lord, do not place on us such a burden as You have placed on those before us, and, Our Lord, do not make us bear a burden for which we have no strength. And pardon us, and grant us forgiveness, and have mercy on us. You are our Lord. So then help us against the disbelieving people
Allâh will not let any ‘Human Self’ be burdened beyond what it can bear. It will be rewarded for that (good deeds) which it has earned, and will be chastised for that (evil deeds) which it has earned. (Those Monotheistic Believers Pray to their Lord, saying): "Our Lord, take not us to task if we forget or fall into error. Our Lord, lay not on us a burden like that which You did lay on those before us. Our Lord, put not on us a burden greater than we have strength to bear, pardon us, forgive us, and show clemency toward us. You are our Great Guardian; thus, make us victorious over a people who who persist in disbelief (in Allâh)."
Allah does not burden any soul beyond its endurance. For it is what it earns, and against it is what it commits. "Our Lord, do not condemn us for what we forget, or err. Our Lord, do not levy upon us the (kind of) burden You laid upon those before us. Our Lord, do not impose upon us a burden that is greater than our strength to withstand. Pardon us, grant us forgiveness, and have mercy on us. You are our Protector! Grant us victory over the nation of unbelievers
Allâh will not let any human person be burdened beyond what he can bear. He will be rewarded for that which he has earned, and will be chastised for that (evil deeds) which he has earned. (Those Monotheistic Believers pray): ‘Our Lord, do not take us to task if we forget or fall into error. Our Lord, do not lay on us a burden like that which You did lay on those before us. Our Lord, do not put on us a burden greater than we can bear. Pardon and forgive us. And show Mercy toward us. You are our Great Guardian, so make us victorious over those who have no tendency to live by Faith.
Allah does not charge a soul except with what it can bear; a soul shall qualify to reap the fruit it merits for its innocence and piety, and it shall pay its own debt and suffer accordingly. Therefore, beseech Him in heaven to take mercy on your souls, praying thus: "O Allah, our Creator, do not condemn us if we fail to remember, if we err innocently, if our imperfections fall short of the purpose, if we dissatisfy Your standard or neglect a duty. And present us not, O Allah, our Creator, with difficulties as the difficulties you imposed on those who came before us in consequence of their arrogance and wrongful actions." "And charge us not O Allah, our Creator, with the unbearable, pardon us, forgive us and have mercy on us; You are our Protective Guardian; help us gain advantage over those who deny you
Allah does not burden anyone beyond their capacity; they will receive the rewardthey earned, and will suffer the consequences of whatever evilthey committed. So, pray in this way: “Our Lord, when we forget and make a mistake do not punish us. Our Lord, do not make thingshard for us, as you did with those before us. Our Lord, do not burden us with more than we can bear, pardon us, forgive us and be kind to us. You are our Protector, so help us against the disbelievers”
Allah does not require of any soul more than what it can afford. All good will be for its own benefit, and all evil will be to its own loss. ˹The believers pray,˺ “Our Lord! Do not punish us if we forget or make a mistake. Our Lord! Do not place a burden on us like the one you placed on those before us. Our Lord! Do not burden us with what we cannot bear. Pardon us, forgive us, and have mercy on us. You are our ˹only˺ Guardian. So grant us victory over the disbelieving people.”
Allah does not burden a soul beyond its capacity, in its favour is what it has earned, and against it is what it has appropriated. Our Lord, do not grab us if we forget or make a mistake; our Lord, and do not place upon us a burden like you have placed upon those before us; our Lord and do not burden us beyond our strength; and let us off and forgive us and have mercy on us: Your are our Protector, so help us against the people who reject (the truth).
God does not charge a soul with more than it can bear. It shall be requited for whatever good and whatever evil it has done. Lord, do not reproach us if we forget or lapse into error. Lord, do not lay on us a burden such as You laid on those before us. Lord, do not charge us with more than we can bear. Pardon us, forgive us our sins, and have mercy upon us. You alone are our Protector. Give us victory over the unbelievers.‘
GOD never burdens a soul beyond its means: to its credit is what it earns, and against it is what it commits. "Our Lord, do not condemn us if we forget or make mistakes. Our Lord, and protect us from blaspheming against You, like those before us have done. Our Lord, protect us from sinning until it becomes too late for us to repent. Pardon us and forgive us. You are our Lord and Master. Grant us victory over the disbelieving people."
God does not burden a soul more than it can bear. It has [the good] it has earned, and [the evil] it has incurred. Our Lord, do not blame us if we forget or err. Our Lord, do not make us bear a burden like those before us. Our Lord, do not make us bear what We have no strength to bear. Pardon us, forgive us, and have mercy on us. You are our Master, so help us against the people who deny the truth.
God does not burden a soul beyond its ability. It has [the good] it has earned, and [the bad] it has incurred. Our Lord, do not blame us if we forget or err. Our Lord, do not blame us if we forget or err. Our Lord, do not make us bear a burden like those before us. Our Lord, do not make us bear what we have no strength to bear. Pardon us, forgive us, and have mercy on us. You are our Master, so help us against the people who deny the truth.
Allah does not charge a soul except with its capacity. For it that it has earned, and upon it that it has earned. “Our Lord do not censure us if we have forgotten, or we have mistaken. Our Lord do not endure upon us a heavy covenant as you have endured it upon those who before us. Our Lord does not endure us with what we have no energy with; and pardon us, and forgive us, and mercy us. You are our Guardian, so victory us against the infidel kinfolk.”
Allah does not impose upon anyone a duty but to the extent of his capacity; in his favour shall be what he has earned, and against him shall be (the evil) he has wrought. Our Lord ! punish us not if we forget or make a mistake. Our Lord ! lay not upon us a burden such as You did lay upon those before us. Our Lord ! burden us not with what we have no strength to bear. And pardon us, and forgive us, and have mercy on us; You are our Guardian, so help us against the people who are infidel
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Allah tasks not and expects not from anyone more than his capacity. Any challenges that come your way, afford you a chance to expand your "Self". For the "Self" is what it earns and against it is only what it deserves. Pray, "Our Lord! Take us not to task if we forget or miss the mark! Our Lord! Do not place a burden on us as you did place on those before us. Our Lord! Impose not on us what we have not the strength to bear! Pardon us, absolve us, and bestow Grace on us, You are our Supreme Master, so help us prevail over those who reject the Truth."
Allah does not impose upon any soul a duty but to the extent of its ability; for it is (the benefit of) what it has earned and upon it (the evil of) what it has wrought: Our Lord! do not punish us if we forget or make a mistake; Our Lord! do not lay on us a burden as Thou didst lay on those before us, Our Lord do not impose upon us that which we have not the strength to bear; and pardon us and grant us protection and have mercy on us, Thou art our Patron, so help us against the unbelieving people
ALLAH burdens not any soul beyond its capacity. It shall have the reward it earns, and it shall get the punishment it incurs. Our Lord, do not punish us if we forget or fall into error, and our Lord, lay not on us a responsibility as THOU didst lay upon those before us. Our Lord, burden us not with what we have not he strength to bear; and efface our sins and grant us forgiveness and have mercy on us; Thou art our Master; so help us against the disbelieving people
God tasks no soul beyond its capacity. It shall have what it has earned and be subject to what it has perpetrated. “Our Lord, take us not to task if we forget or err! Our Lord, lay not upon us a burden like Thou laid upon those before us. Our Lord, impose not upon us that which we have not the strength to bear! And pardon us, forgive us, and have mercy upon us! Thou art our Master, so help us against the disbelieving people.
On no soul does Allah place a burden greater than it can bear. It enjoys every good that it earns, and it suffers every ill it earns. (Pray:) "Our Lord! Forgive us if we forget or make mistakes (on our part.)" (Pray:) "Our Lord! Place not on us a burden like that which You placed on those before us; Our Lord! Place not on us a burden greater than we have the strength to bear. Wipe out our sins, and grant us forgiveness. Have mercy on us. You are our Protector (Maula, Benefactor): Help us against those who stand against Faith."
God does not burden any soul beyond its capacity. It will reap the benefits of what it earns, and bear the consequences of its misdeeds. “Our Lord, don’t hold us accountable if we forget or make mistakes. Our Lord, don’t burden us as You’ve burdened those before us. Our Lord, don’t burden us with more than we have strength for. Pardon us, forgive us, and have mercy on us. You are our Master, so give us victory over the disbelieving people.”
God does not burden any soul beyond its capacity. To its credit is what it earns, and against it is what it commits. 'Our Lord, do not condemn us if we forget or make a mistake. Our Lord, do not burden us as You have burdened those before us. Our Lord, do not burden us with more than we have strength to bear; and pardon us, and forgive us, and have mercy on us. You are our Lord and Master, so help us against the disbelieving people.'
Allah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. "Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people."
God does not task a soul except its capacity. For it what it earned, and against it what it earned. Our Lord! do not chastise us if we forget or we make mistake. Our Lord! And do not lay upon us a burden like what You laid on those who were before us. Our Lord! And do not lay on us that which we have not power of. And pardon us, and forgive us, and have mercy on us. You are our sovereign, so help us against the disbelieving people.
On no soul doth God Place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray:) "Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith."
On no soul doth Allah Place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray:) "Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith."